LIBRARY OF CONGRESS. 



Chap, 



UNITED 




SELECTIONS 

FROM THE WRITINGS OF THE 

ev.JOHN WESLEY, M. 

SOMETIME FELLOW OF LINCOLN COLLEGE, OXFORD 



COMPILED AND ARRANGED 
WITH A PREFACE 

BY 

HERBERT WELCH 

OF THE NEW YORK EAST CONFERENCE OF THE 
METHODIST EPISCOPAL CHURCH 




New York : EATON & MAINS 
Cincinnati : JENNINGS & PYE 



Library of Concfrese: 

Iwo Copies Received 
FEB 20 i901 

Q Copyright mtrv 

SECOND COPY 



Copyright by 
EATON & MAINS, 
1901. 



I 

CONTENTS. 



PAGE 

Preface • 5 

Sermons : 

Divine Providence II 

The More Excellent Way 21 

The Duty of Reproving Our Neighbour 35 

The Danger of Riches 45 

Charity 63 

God's Vineyard 78 

Treatises : 

A Plain Account of the People Called Methodists 93 

•^A Short History of Methodism 121 

«**--Thoughts upon Methodism 127 

An Earnest Appeal to Men of Reason and Religion 131 

A Letter to the Rev. Mr. Downes 158 

A Letter to a Clergyman 171 

A Letter on Preaching Christ 176 

Thoughts concerning Gospel Ministers 18 r 

An Address to the Clergy , 184 

Farther Thoughts on Separation from the Church 209 

The Character of a Methodist 213 

A Letter to a Roman Catholic 225 

A Plain Account of Genuine Christianity 234 

Thoughts upon Liberty 250 

Thoughts Concerning the Origin of Power. 266 

Thoughts on the Power of Music e 275 

Letters : 

To His Brother Samuel 280 

To His Brother Charles 286 

To Mr. Richard Tompson 290 

To Mr. John Trembath 291 



4 Contents. 

Letters— Continued, PAGE 

To Lady Maxwell 293 

To the Rev. Mr. Venn 297 

To Mr. Thomas Rankin , 301 

To Mrs. Emma Moon, of Yarm 303 

To Mr. John Mason 304 

To Mr. Joseph Benson 305 

To Mrs. Crosby 307 

To a Young Disciple 308 

To the Rev. John Fletcher 310 

To Mr. George Shadford 312 

To Miss Bolton 313 

To Samuel Sparrow, Esq 315 

To Mr. John King 316 

To a Member of the Society 316 

To Mr. 320 

To Bishop Lowth 321 

To Mr. 323 

To the Commanding Officer in Lowestoft 324 

To Dr. Coke, Mr. Asbury, and Our Brethren in North America 325 

To the Rev. Freeborn Garrettson 327 

To Dr. Adam Clarke 329 

To the Rev. Peard Dickinson 330 

To the Rev. Francis Asbury 331 

To Mrs. Adam Clarke 332 

To Robert C. Brackenbury, Esq., of Raithby, Lincolnshire... 334 

To the Rev. Ezekiel Cooper, of Philadelphia. 335 

To a Friend. 336 

Index 337 



PREFACE. 



The religious revival of the eighteenth century in England was 
more than an incident ; it was an epoch. Its connection not sim- 
ply with theology and church organization, but with literature, ed- 
ucation, philanthropy, social reform, and national temper, gives it 
significance for all students of their own and the preceding gener- 
ations. 

In this revival the central personage is not far to seek. " We do 
not, of course, forget that Wesley was but one of a number of re- 
ligious teachers and reformers whom we identify with the move- 
ment towards what we may call 4 vital religion.' But when all is 
said and done, John Wesley remains the one supreme and towering 
figure, a characteristic product of England, and one of the noblest 
and most saintly of her sons." * 

The people called Methodists are clearly not alone in their high 
appreciation of their founder's work. Passing over the better 
known words of Macaulay and Buckle and Lecky, of Southey and 
Stanley and Green and Huxley, we may note two recent tributes. 
" England, as a whole, is as truly interested in Wesley as in Shakes- 
peare ; and it may well be doubted whether in the long course of 
her history any one person has ever influenced her life in so direct, 
palpable, and powerful a way as John Wesley."t " You cannot cut 
him out of our national life. No single figure influenced so many 
minds, no single voice touched so many hearts. No other man did 
such a life's work for England." J 

This book is an attempt, not to characterize the man or his work, 
but to let him speak for himself. To a degree not common even 
among literary men, we may discover in Wesley's writings his 
opinions, his peculiarities, his methods of life, the sources of his 
power. He was not only an omnivorous reader, but a writer, the 
quantity and range of whose output were astounding. Burdened as 
he was with details of administration, taxed by immense ministerial 
labors in travel and preaching, he still maintained his studious and 
meditative habit, and found time for the exercise of his inher- 
ited taste for literary pursuits. Coke, Fletcher, Benson, and 
Clarke, all made contributions of value to the literature of the 
church ; but it was Wesley who stood in the forefront. From A Col- 



* Wesley's Services to England (editorial), in The Spectator (London), July 15, 
1899. 1I6td. 
% John Wesley \ by Augustine Birrell, in Scribner's Magazine, December, 1899. 



6 



Preface. 



lection of Forms of Prayer \ in 1733, t0 The Arminian Magazine 
for 1 791 his publications, original, edited, or abridged, were un- 
ceasing. In the latest and most accurate list,* 371 such publica- 
tions are named, besides a score more of Charles Wesley's books 
which probably received his brother's editorial oversight. Of the 
total 391, 14 are musical, 62 poetical, and 315 prose. In 30 of 
these, John and Charles Wesley seem to have shared the labor, or 
at least their work cannot be distinguished ; the other 341 are to be 
credited to John Wesley alone. Of these, 233 are original works. 
Only 15 publications, including a Kempis and some sermons and 
devotional books, appeared before 1740. Then began a freer use 
of the press. From 1740 to 1750, and beyond, came the defenses 
of Methodism ; from 1740 to 1760, many controversial and theolog- 
ical works; beyond 1760, a larger number of letters. In 1768 the 
first of the political tracts was printed. After 1780, except the 
Minutes and The Arminian Magazine, there are only a few pub- 
lications of importance. Sermons, Hymns, and Journals appeared 
at intervals all through this half century of literary activity. 

The character of these publications varies widely, from A Chris- 
tian Library, in fifty volumes (containing extracts, with notes, of 
theological writings from the apostolical fathers to the eighteenth 
century), and The Arminian Magazine, in fourteen volumes (a 
monthly devoted especially to the defense of " universal redemp- 
tion "), to tracts addressed to smugglers, swearers, drunkards, and 
bribe-takers. They include prose and poetry, in English and Latin. 
Among them are sermons, letters, biographies, devotional manuals, 
polemical pamphlets ; grammars of the English, French, Latin, 
Greek, and Hebrew languages ; treatises on logic, medicine, literary 
criticism, theology, philosophy, and public affairs ; histories of 
Rome, England, and the Christian church ; a comprehensive, 
though concise, system of natural philosophy ; commentaries on 
the entire Scriptures ; and The Complete English Dictionary, 

The ventures into so many fields of learning did not, in this case, 
imply the gross egotism that might be suspected. Popular litera- 
ture was then unknown. It was highly desirable to teach and train 
the converts of the Methodist preachers, and to defend the Metho- 
dist doctrine and practice. Under the urgency of friends or the 
pressure of circumstances, Wesley undertook literary tasks to which 
he felt himself unequal in knowledge and in time, but for which no 
other man was available. His ambition was to meet a need of the 
hour, to produce a literature simple enough for plain men to un- 
derstand, cheap enough for poor men to buy. Two thirds of his 
publications up to 1756 were for sale at less than a shilling each, 
and more than a quarter of them at one penny.t 

* The Works of John and Charles Wesley ; a Bibliography, by the Rev. Richard 
Green. London : C. H. Kelly, 1896. 
t Stevens, History 0/ Methodism, ii. 494. 



Preface. 



7 



This desire to produce cheap arid plain publications naturally de- 
termined the style of their composition. Wesley tried to avoid 
dulness, verbosity, and obscurity.* He loved brevity, and regarded 
"a great book as a great evil," remarking once, " I believe if angels 
were to write books, we should have very few folios. "t He culti- 
vated a somewhat Puritan simplicity. In the preface to his Ser- 
?nons (1746. — Works, i, xviii) he said : " Nothing here appears in an 
elaborate, elegant, or oratorical dress. ... I design plain truth for 
plain people : therefore, of set purpose, I abstain from all nice and 
philosophical speculations ; from all perplexed and intricate reason- 
ings ; and, as far as possible, from even the show of learning, un- 
less in sometimes citing the original Scriptures." And in publish- 
ing the later Sermons (1788. — Works, ii, iv) : " I dare no more write 
in a fine style than wear a fine coat. . . . Let who will admire the 
French frippery ; I am still for plain, sound English." His language, 
especially in the earliest period, lacks flexibility and richness. Formed 
on classic models, his style seems sometimes stiff and stilted. 
Practice, however, made him more nearly perfect. From being 
like the fencer whose regard is for the handling of his weapon and 
the rules of the play rather than for the disarming of his opponent, 
he came into the ease and energy of the later days. He is not 
wanting in imagination and picturesqueness ; but the distinctive 
traits of his best writing are still his careful and correct English, his 
apt use of words, his compactness of statement, his clear and logic- 
al method. Mr. Leslie Stephen remarks : " We admire his [Wes- 
ley's] sense and his sincerity. He remains on the plane of terse, 
vigorous sense. But it is also true that his eloquence never soars 
above the ground ; if there is no bombast, there is little more 
rhetoric than may be found in a vigorous leading article ; and if he 
wins our respect, he does not excite our admiration, or add to the 
stores of English rhetorical prose." f But Mr. Stephen justly 
recognizes that Wesley's writings are not to be judged as 
mere pieces of rhetorical composition, but as a means to a direct 
practical end. § He best appreciates them who regards them not 
simply as literature, but as the literary expression of a splendid per- 
sonality, and one of the instruments for the achievement of a mag- 
nificent work. 

Flaws may readily be found by the critic in Wesley's opinions as 
in his style. (This to him would seem no disrespect. Independent 
in his own thinking, taking " no author for better, for worse," call- 
ing no man master, IT he would have bound no person, no church, to 
his own views as a final test of truth.) Strained interpretations of 



* Letter to the Rev. Mr. G. s 1761.— Works, vi, 756. 
t Preface to The Arminian Magazine^ vol. iv, 1784.— Works, vii, 570. 
X History 0/ English Thought in the Eighteenth Century, ii, 423. 
§ Ibid., ii, 409. 

U Preface to A Christian Library, 1749. — Works, vii, 526. 



8 



Preface. 



j Scripture may be pointed out, and ingenious special pleading. His 
* conservatism was extreme, in both religion and politics. He clung 
to the old and established. He had no sympathy with popular 
government. He was in early manhood inclined to ritualism, 
tending to be abstruse and precise. Later, when his doctrinal 
views had been modified, he was undoubtedly dogmatic and abso- 
lute. But he had what in his circumstances was a marvelous 
grace — a teachable spirit. He loved truth supremely, and wel- 
comed it from every quarter. His was an alert and acquisitive 
mind, which retained its vivacity to the very end. Always tol- 
erant, serene, and wholesome, he became, despite a touch of 
the pessimism common to old age, more mellow, tender, playful, 
sympathetic, and discriminating. Yet, like the earlier St. John of 
gospel days, he never lost the sharpness of his distinctions, the 
clear views of the eternal difference between good and evil, and 
the eternal consequences of action and character. 

In Wesley's works will be noticed the frequent repetition of a 
few thoughts that for him were central and dominant. His en> 
phasis on the religious consciousness, his regard for experience as 
a source of theology, were most modern. But, preeminently, he 
thrust into the background names, rituals, creeds, and asserted the 
supremacy of character. The nature of true religion, consisting in 
love to God and man, as opposed to mere opinions, or forms, or 
good works, constitutes the message of Methodism. Wesley is at 
his best when proclaiming the reality and the attainability of this in- 
ward j^taLreHgion, when emphasizing character as the meaning of 
salvation. Methodists have prided themselves more on their doc- 
trinal liberty than on their doctrinal uniformity, and rightly; for 
the thing of greatest value which they have received from John 
Wesley is not a system of theology, nor even an admirable form of 
church organization for efficient work; but, above all, a spiritual 
inspiration, and a. true view of the essence of Christianity. He did 
not build a theological monument; he did better: he planted a liv- 
ing seed that had in it the germ of all true theologies. He judged, 
and rightly, that what his age most needed was not a new philoso- 
phy, but a new: life; that this life would shape its own creeds, 
would create its own forms, but that it could not be produced by 
the imposition of creeds, however correct, or the adoption of forms 
of worship and government, however perfect, but only by the power 
of God working in men yielded to His hand. He therefore sought 
not elaboration in theology more than in style, and those who look 
fora complete and scientific system of religious theory may be dis- 
appointed in him. He attained the simplicity at which he aimed ; 
and because his thought was simple, it has by some been judged 
insignificant. Such judgment would rate the Matterhorn below 
the huddling hills ! 

As a sermonizer Wesley was doctrinal and argumentative, but 



Preface. 



9 



direct, convincing, stirring. He had the " plain and familiar man- 
ner " which Dr. Samuel Johnson thought the secret of the success 
of Methodist preaching, and he had much more. As a controver- 
sialist, he was an expert. In answer to the abuse abundantly 
heaped upon him and upon his people, he was frank and fearless, 
sometimes severe, sarcastic, indignant, but prevailingly Christian, 
" loving his brother only less than the truth. " * As a correspondent, 
he was not leisurely and elegant. His were the terse letters of an 
orderly mind and a crowded life — letters with hurry written over 
them, stirring with zeal, concerned with a hundred matters, spir- 
itual, financial, disciplinary, political — letters showing the astonish- 
ing knowledge of the details of church work, the shrewd under- 
standing of human nature, the grasp of fundamental principles, the 
bold judgment, the vital common sense, that made him eminent as 
an administrator. 

Of all Wesley's writings, he himself esteemed most highly the 
Sermons, the Appeals, The Christian s Pattern (his edition of the 
Imitation of Christ), and the Primitive Physic, saying of the 
two latter, " It is a great pity that any Methodist should be with- 
out them." t 

But his judgment of his own works has hardly been confirmed by 
the men of later days. Readers of different schools of thought 
unite in declaring that his "Journal is the most interesting prod- 
uct of his pen." % Mr. Augustine Birrell, the English lawyer and 
literary critic already quoted, speaks of it as " the most amazing 
record of human exertion ever penned or endured ... a book 
full of plots, and plays, and novels, which quivers with life, and is 
crammed full of character. If you want to get into the last cen- 
tury, to feel its pulses throb beneath your finger, be content some- 
times to leave the letters of Horace Walpole unturned . . . nay, 
even deny yourself your annual reading of Boswell or your biennial 
retreat with Sterne, and ride up and down the country with the 
greatest force of the eighteenth century in England." § 

Other selections from the writings of John Wesley have been 
gathered and published. But it is believed that in purpose, 
method, and range this volume differs from those to such a degree 
as to justify its production. It has been prepared at the request of 
the Committee of the Board of Bishops on the Conference Course 
of Study. Its contents have been largely determined by the 
special purpose for which it is intended. But while the book is 
planned primarily for the preachers, possibly it may come with 

* The Principles of a Methodist^ 1740. — Works, v. 254-5. 

t Letter to Mr. Merryweather , oj{ Yarm, 1760. — Works, vi, 760. 

% The limits of space forbid the inclusion of any parts of this remarkable record 
here. Such extracts have already been made, giving, in a handy volume, an admirable 
notion of Wesley's labors : Wesley His Own Historian , by the Rev. Edwin L. Janes. 
Published by the Methodist Book Concern. 

§ John Wesley, by Augustine Birrell, in Scribner's Magazine \ December, 1893. 



10 



Preface, 



interest to a wider circle of those who are concerned with the great 
men and the great movements of Christian history, and especially 
to those who count themselves the spiritual descendants of John 
Wesley. In its preparation, helpful suggestions have been re- 
ceived from various friends, in particular from the Rev. Bishop 
Cyrus D. Foss and the Rev. Dr. James M. Buckley, to whom 
special acknowledgments are due. 

Most of the articles are printed in complete form. In the few 
cases where omissions have seemed wise, the omissions are indi- 
cated by dots .... Footnotes without any distinguishing mark 
are Wesley's own. Notes to which is affixed Edit, were added by 
the English editor, the Rev. Thomas Jackson. Brackets [ ] are 
used to inclose footnotes and also translations in the text which 
are to be credited to the American editor, the Rev. Dr. (later Bishop) 
John Emory. The only additions to the pages made by the present 
editor are the references to the date of writing or publication and 
to the location of articles in Wesley's Works (inserted in brackets 
when at the head of articles), and footnotes consisting almost ex- 
clusively of quotations from other writings of Wesley, and inclosed 
in quotation marks. These quotations have been added to sug- 
gest the variety and extent of Wesley's literary work, and to ex- 
plain, modify, or enforce the statements of the text. References 
in all cases are to the standard American edition of Wesley's 
Works, published by the Book Concern in 1831; Vols. I and II in- 
cluding the Ser?nons, Vols. Ill and IV the Journals, Vols. V, VI, 
and VII the miscellaneous writings. 

The selections here published were not chosen because the pres- 
ent editor agrees with all that they contain — because he thinks the 
interpretations of Scripture always right, the arguments always 
sound, or the conclusions always just. But this volume has been 
compiled with the hope that it may bring to its readers some fuller 
appreciation of the breadth and beauty of Wesley's teaching, some 
clearer apprehension of the prophetic quality of Methodism's 
founder, and may show from the original documents the provi- 
dential mission, the message, and the spirit of the Methodism 
which has proved so mighty a factor in the Anglo-Saxon world of 
to-day. 

Herbert Welch. 

Middletown, Conn,, November 24, 1900, 



SERMONS 



DIVINE PROVIDENCE. 

[Arminian Magazine, 1786. Works, ii, 99-107.] 
" Even the very hairs of your head are all numbered," Luke xii, 7. 

The doctrine of divine providence has been received 
by wise men in all ages. It was believed by many of the 
eminent heathens, not only philosophers, but orators and 
poets. Innumerable are the testimonies concerning it, 
which are scattered up and down in their writings, agree- 
able to that well-known saying in Cicero, "Deoriim mode- 
ramine cuncta geri:" that all things, all events in this 
world, are under the management of God. We might 
bring a cloud of witnesses to confirm this, were any so 
hardy as to deny it. 

The same truth is acknowledged at this day in most 
parts of the world : yea, even by those nations which are 
so barbarous as not to know the use of letters. So when 
Paustoobee, an Indian chief, of the Chicasaw nation in 
North America, was asked, "Why do you think the Be- 
loved Ones (so they term God) take care of you?" he 
answered, without any hesitation, "I was in the battle with 
the French ; and the bullet went on this side, and the bullet 
went on that side : and this man died, and that man died ; 
but I am alive still ; and by this I know that the Beloved 
Ones take care of me." 

But although the ancient as well as modern heathens 
had some conception of a divine providence, yet the con- 
ceptions which most of them entertained concerning it 



12 



Selections from Wesley. 



were dark, confused, and imperfect: yea, the accounts 
which the most enlightened among them gave, were usu- 
ally contradictory to each other. Add to this, that they 
were by no means assured of the truth of those very ac- 
counts : they hardly dared to affirm any thing ; but spoke 
with the utmost caution and diffidence: insomuch that 
what Cicero himself, the author of that noble declaration, 
ventures to affirm in cool blood, at the end of his long 
dispute upon the subject, amounts to no more than this 
lame and impotent conclusion : Mihi verisimilior videba- 
tur Cotta oratio: "What Cotta said" (the person that 
argued in the defence of the being and providence of 
God) "seemed to me more probable, than what his op- 
ponent had advanced to the contrary." 

And it is no wonder : for only God himself can give a 
clear, consistent, perfect account (that is, as perfect as 
our weak understanding can receive, in this our infant 
state of existence ; or, at least, as is consistent with the de- 
signs of his government) of his manner of governing the 
world. And this he hath done in his written word: all 
the oracles of God, all the Scriptures, both of the Old 
Testament and the New, describe so many scenes of 
divine providence. It is the beautiful remark of a fine 
writer, 'Those who object to the Old Testament in par- 
ticular, that it is not a connected history of nations, but 
only a congeries of broken, unconnected events, do not 
observe the nature and design of these writings. They 
do not see, that Scripture is the history of God." Those 
who bear this upon their minds, will easily perceive, that 
the inspired writers never lose sight of it; but preserve 
one unbroken, connected chain from the beginning to the 
end. All over that wonderful book, as "life and immor- 
tality" (immortal life) is gradually "brought to light," 
so is Immanuel, God with us, and his kingdom ruling 
over all. 

In the verses preceding the text, our Lord has been 



Divine Providence. 



13 



arming his disciples against the fear of man. "Be not 
afraid," says he, verse 4, "of them that can kill the body, 
and after that have no more that they can do." He 
guards them against this fear, first, by reminding them of 
what was infinitely more terrible than any thing which 
man could inflict: "Fear him, who after he hath killed 
hath power to cast into hell." He guards them farther 
against it, by the consideration of an overruling provi- 
dence: "Are not five sparrows sold for two farthings, 
and not one of them is forgotten before God ?" Or, as the 
words are repeated by St. Matthew, with a very incon- 
siderable variation, chap, x, verse 29, "not one of them 
shall fall to the ground without your Father. But the 
very hairs of your head are all numbered." 

We must indeed observe, that this strong expression, 
though repeated by both the evangelists, need not imply 
(though if anyone thinks it does, he may think so very 
innocently) that God does literally number all the hairs 
that are on the heads of all his creatures: but it is a 
proverbial expression, implying, that nothing is so small 
or insignificant in the sight of men, as not to be an object 
of the care and providence of God ; before whom nothing 
is small that concerns the happiness of any of his 
creatures. 

There is scarce any doctrine in the whole compass of 
revelation, which is of deeper importance than this. And, 
at the same time, there is scarce any that is so little re- 
garded, and perhaps so little understood. Let us en- 
deavour then, with the assistance of God, to examine it 
to the bottom; to see upon what foundation it stands, 
and what it properly implies. 

The eternal, almighty, all-wise, all-gracious God, is the 
Creator of heaven and earth: he called out of nothing, 
by his all-powerful word, the whole universe ; all that is. 
"Thus the heavens and the earth were created, and all 
the hosts of them." And after he had set all things else 



14 



Selections from Wesley. 



in array, the plants after their kinds, fish and fowl, beasts 
and reptiles, after their kinds, "he created man after his 
own image." And the Lord saw, that every distinct part 
of the universe was good. But when he saw every thing 
he had made ; all things in connection one with another ; 
"behold, it was very good." 

And as this all-wise, all-gracious being created all 
things, so he sustains all things. He is the Preserver as 
well as the Creator of every thing that exists. "He up- 
holdeth all things by the word of his power ;" that is, by 
his powerful word. Now it must be that he knows every 
thing he has made, and every thing that he preserves from 
moment to moment ; otherwise he could not preserve it : 
he could not continue to it the being which he has given 
it. And it is nothing strange that he who is omnipresent, 
who "filleth heaven and earth," who is in every place, 
should see what is in every place, where he is intimately 
present. If the eye of man discerns things at a small 
distance ; the eye of an eagle, what is at a greater ; the eye 
of an angel, what is at a thousand times greater distance 
(perhaps taking in the surface of the earth at one view) ; 
how shall not the eye of God see every thing, through 
the whole extent of creation? Especially considering, 
that nothing is distant from him, in whom we all "live, 
and move, and have our being." 

It is true, our narrow understandings but imperfectly 
comprehend this. But whether we comprehend it or no, 
we are certain that so it is. As certain as it is, that he 
created all things, and that he still sustains all that is 
created ; so certain it is, that he is present, at all times, 
in all places ; that he is above, beneath ; that he "besets us 
behind and before," and, as it were, "lays his hand upon 
us." We allow, "such knowledge is too high" and 
wonderful for us ; we "cannot attain unto it." The man- 
ner of his presence no man can explain, nor, probably, 
any angel in heaven. Perhaps what the ancient philos- 



Divine Providence. IS 



opher speaks of the soul, in regard to its residence in the 
body, that it is tota in toto, et tota in qualibet parte, might, 
in some sense, be spoken of the omnipresent Spirit, in 
regard to the universe: that he is not only "all in the 
whole, but all in every part." Be this as it may, it cannot 
be doubted but he sees every atom of his creation ; and that 
a thousand times more clearly, than we see the things that 
are close to us: even of these, we see only the surface, 
while he sees the inmost essence of every thing. 

The omnipresent God sees and knows all the properties 
of the beings that he hath made. He knows all the con- 
nections, dependencies and relations, and all the ways 
wherein one of them can affect another. In particular, 
he saw all the inanimate parts of the creation, whether in 
heaven above, or in the earth beneath. He knows how the 
stars, comets, or planets above, influence the inhabitants 
of the earth beneath; what influence the lower heavens, 
with their magazines of fire, hail, snow, and vapours, 
winds, and storms, have on our planet ; and what effects 
may be produced in the bowels of the earth by fire, air, 
or water ; what exhalations may be raised therefrom, and 
what changes wrought thereby; what effects every 
mineral or vegetable may have upon the children of men : 
all these lie naked and open to the eye of the Creator and 
Preserver of the universe ! 

He knows all the animals of the lower world, whether 
beasts, birds, fishes, reptiles, or insects : he knows all the 
qualities and powers he hath given them, from the highest 
to the lowest : he knows every good angel and every evil 
angel in every part of his dominions; and looks from 
heaven upon the children of men over the whole face of 
the earth. He knows all the hearts of the sons of men, 
and understands all their thoughts: he sees what any 
angel, any devil, any man, either thinks, or speaks, or 
does ; yea, and all they feel : he sees all their sufferings, 
with every circumstance of them. 



16 



Selections from Wesley. 



And is the Creator and Preserver of the world uncon- 
cerned in what he sees therein ? Does he look upon these 
things either with a malignant or heedless eye ? Is he an 
Epicurean god ? Does he sit at ease in the heaven, without 
regarding the poor inhabitants of earth? It cannot be. 
He hath made us ; not we ourselves ; and he cannot despise 
the work of his own hands. We are his children : and can 
a mother forget the children of her womb ? Yea, she may 
forget ; yet will not God forget us ! On the contrary, he 
hath expressly declared, that as his "eyes are over all the 
earth/' so he "is loving to every man, and his mercy is 
over all his works." Consequently he is concerned every 
moment, for what befalls every creature upon earth ; and 
more especially for every thing that befalls any of the 
children of men. It is hard, indeed, to comprehend this : 
nay, it is hard to believe it ; considering the complicated 
wickedness, and the complicated misery, which we see on 
every side. But believe it we must, unless we will make 
God a liar ; although it is sure, no man can comprehend it. 
It behoves us, then, to humble ourselves before God, and 
to acknowledge our ignorance. Indeed, how can we ex- 
pect that a man should be able to comprehend the ways 
of God ! Can a worm comprehend a worm ? How much 
less can it be supposed, that a man can comprehend God ! 

M For how can finite measure infinite?" 

He is infinite in wisdom as well as in power: and all 
his wisdom is continually employed in managing all the 
affairs of his creation for the good of all his creatures. 
For his wisdom and goodness go hand in hand : they are 
inseparably united, and continually act in concert with 
almighty power, for the real good of all his creatures. His 
power being equal to his wisdom and goodness, continu- 
ally co-operates with them. And to him all things are 
possible : he doeth whatsoever pleaseth him, in heaven and 
earth, and in the sea, and all deep places : and we cannot 



Divine Providence. 



17 



doubt of his exerting all his power, as in sustaining, so in 
governing all that he has made. 

Only he that can do all things else cannot deny himself : 
he cannot counteract himself, or oppose his own work. 
Were it not for this, he would destroy all sin, with its at- 
tendant pain, in a moment. He would abolish wickedness 
out of his whole creation, and suffer no trace of it to re- 
main. But in so doing he would counteract himself ; he 
would altogether overturn his own work, and undo all 
that he has been doing, since he created man upon the 
earth. For he created man in his own image: a spirit 
like himself; a spirit endued with understanding, with 
will, or affections, and liberty ; without which, neither his 
understanding nor his affections could have been of any 
use ; neither would he have been capable either of vice or 
virtue. He could not be a moral agent, any more than a 
tree or a stone. If, therefore, God were thus to exert his 
power, there would certainly be no more vice ; but it is 
equally certain, neither could there be any virtue in the 
world. Were human liberty taken away, men would be as 
incapable of virtue as stones. Therefore (with reverence 
be it spoken) the Almighty himself cannot do this thing. 
He cannot thus contradict himself, or undo what he has 
done. He cannot destroy, out of the soul of man, that 
image of himself, wherein he made him : and without 
doing this, he cannot abolish sin and pain out of the 
world. But were it to be done, it would imply no wisdom 
at all ; but barely a stroke of Omnipotence. Whereas all 
the manifold wisdom of God (as well as all his power 
and goodness) is displayed in governing man as man ; not 
as a stock or stone, but as an intelligent and free spirit, 
capable of choosing either good or evil. Herein appears 
the depth of the wisdom of God, in his adorable provi- 
dence ; in governing men, so as not to destroy either their 
understanding, will, or liberty. He commands all things, 
both in heaven and earth, to assist man in attaining the 
2 



18 



Selections from Wesley. 



end of his being, in working out his own salvation ; so far 
as it can be done, without compulsion, without overruling 
his liberty. An attentive inquirer may easily discern, the 
whole frame of divine providence is so constituted as to 
afford man every possible help, in order to his doing good 
and eschewing evil, which can be done without turning 
man into a machine; without making him incapable of 
virtue or vice, reward or punishment. . . . 

But what say the wise men of the world to this ? They 
answer, with all readiness, " Who doubts of this ? We are 
not atheists. We all acknowledge a providence : that is, 
a general providence; for, indeed, the particular provi- 
dence of which some talk, we know not what to make of : 
surely the little affairs of men are far beneath the regard 
of the great Creator and Governor of the Universe ! Ac- 
cordingly, t ^^^^ Yfith. equal eyes, as Lord of all, 

A hero perish, or a sparrow fall.' " • 

Does he indeed? I cannot think it; because (whatever 
that fine poet did, or his patron, whom he so deeply 
despised, and yet grossly flattered) I believe the Bible; 
wherein the Creator and Governor of the world himself 
tells me quite the contrary. That he has a tender regard 
for the brute creatures I know: he does, in a measure, 
"take care for oxen :" he "provideth food for the cattle," 
as well as "herbs for the use of men." "The lions roar- 
ing after their prey, do seek their meat from God." "He 
openeth his hand, and filleth all things living with plente- 
ousness." Ift e A , , 

1 The various troops of sea and land, 

In sense of common want agree ; 
All wait on thy dispensing hand, 

And have their daily alms from thee. 
They gather what thy stores disperse, 

Without their trouble to provide : 
Thou ope'st thy hand : the universe, 

The craving world, is all supplied." 

Our heavenlv Father feedeth the fowls of the air: but 



Divine Providence. 



19 



mark! "Are not ye much better than they?" Shall he 
not then "much more feed you" who are pre-eminent by 
so much odds? He does not, in that sense, look upon 
you and them "with equal eyes ;" set you on a level with 
them; least of all, does he set you on a level with brutes, 
in respect of life and death : "Right precious in the sight 
of the Lord is the death of his saints." Do you really 
think the death of a sparrow is equally precious in his 
sight? He tells us, indeed, that "not a sparrow falleth 
on the ground without our Father;" but he asks, at the 
same time, "Are ye not of more value than many spar- 
rows?" . . . 

You say, "You allow a general providence, but deny 
a particular one." And what is a general, of whatever 
kind it be, that includes no particulars? Is not every 
general necessarily made up of its several particulars? 
Can you instance in any general that is not ? Tell me any 
genus, if you can, that contains no species? What is it 
that constitutes a genus, but so many species added to- 
gether ? What, I pray, is a whole that contains no parts ? 
Mere nonsense and contradiction ! Every whole must, in 
the nature of things, be made up of its several parts ; in- 
somuch that if there be no parts, there can be no whole. 

As this is a point of the utmost importance, we may 
consider it a little farther. What do you mean by a general 
providence, contradistinguished from a particular? Do 
you mean a providence which superintends only the larger 
parts of the universe? Suppose the sun, moon, and stars. 
Does it not regard the earth too ? You allow it does. But 
does it not likewise regard the inhabitants of it? Else 
what doth the earth, an inanimate lump of matter, signi- 
fy? Is not one spirit, one heir of immortality, of more 
value than all the earth ? Yea, though you add it to the 
sun, moon, and stars? Nay, and the whole inanimate 
creation ? Might we not say, "These shall perish ; but" 
this "remaineth: these all shall wax old as doth a gar- 



20 



Selections from Wesley. 



ment;" but this (it may be said in a lower sense, even of 
the creature) is "the same," and his "years shall not fail/' 

Or do you mean, when you assert a general providence, 
distinct from a particular one, that God regards only some 
parts of the world, and does not regard others? What 
parts of it does he regard ? Those without, or those with- 
in, the solar system ? Or does he regard some parts of the 
earth, and not others ? Which parts ? Only those within 
the temperate zones ? What parts then are under the care 
of his providence ? Where will you lay the line ? Do you 
exclude from it those that live in the torrid zone? Or 
those that dwell within the arctic circles? Nay, rather 
say, "The Lord is loving to every man," and his care "is 
over all his works." 

Do you mean (for we would fain find out your mean- 
ing, if you have any meaning at all) that the providence 
of God does, indeed, extend to all parts of the earth, with 
regard to great and singular events ; such as the rise and 
fall of empires ; but that the little concerns of this or that 
man are beneath the notice of the Almighty? Then you 
do not consider, that great and little are merely relative 
terms, which have place only with respect to men. With 
regard to the Most High, man, and all the concerns of 
men, are nothing, less than nothing, before him. And 
nothing is small in his sight, that, in any degree, affects 
the welfare of any that fear God and work righteousness. 
What becomes then of your general providence, exclusive 
of a particular? Let it be for ever rejected by all rational 
men, as absurd, self contradictory nonsense. We may 
then sum up the w r hole Scriptural doctrine of providence, 
in that fine saying of St. Austin, "Ita prcesidet singulis 
sicut universis, et universis stent singulis!" 

M Father, how wide thy glories shine ! 
Lord of the universe, — and mine : 
Thy goodness watches o'er the whole, 
As all the world were but one soul : 
Yet keeps my every sacred hair, 
As I remained thy single care." 



The More Excellent Way. 



21 



THE MORE EXCELLENT WAY. 

\Arminian Magazine, 1787. Works, ii, 266-73.] 

1 Covet earnestly the best gifts ; and yet I show unto you a more ex- 
cellent way." — 1 Cor. xii, 31. 

In the preceding verses, St. Paul has been speaking of 
the extraordinary gifts of the Holy Ghost : such as heal- 
ing the sick, prophesying, in the proper sense of the word ; 
that is, foretelling things to come ; speaking with strange 
tongues, such as the speaker had never learned; and the 
miraculous interpretation of tongues. And these gifts, 
the apostle allows to be desirable : yea, he exhorts the Co- 
rinthians, at least the teachers among them (to whom 
chiefly, if not solely, they were wont to be given in the 
first ages of the church), to covet them earnestly, that 
thereby they might be qualified to be more useful either to 
Christians or heathens. "And yet," says he, "I show unto 
you a more excellent way." far more desirable than all 
these put together : inasmuch as it will infallibly lead you 
to happiness, both in this world and in the world to come : 
whereas you might have all those gifts, yea, in the highest 
degree, and yet be miserable both in time and eternity. 

It does not appear that these extraordinary gifts of the 
Holy Ghost were common in the church for more than two 
or three centuries. We seldom hear of them after that 
fatal period, when the emperor Constantine called himself 
a Christian; and from a vain imagination of promoting 
the Christian cause thereby, heaped riches, and power, and 
honour, upon the Christians in general ; but in particular, 
upon the Christian clergy. From this time they almost 
totally ceased: very few instances of the kind were found. 
The cause of this was not (as has been vulgarly sup- 
posed) "because there was no more occasion for them," 
because all the world was become Christians. This is a 



22 



Selections from Wesley. 



miserable mistake: not a twentieth part of it was then 
nominally Christians. The real cause was, "the love of 
many," almost of all Christians, so called, was "waxed 
cold." The Christians had no more of the Spirit of 
Christ, than the other heathens. The Son of man, when 
he came to examine his church, could hardly "find faith 
upon earth." This was a real cause, why the extraor- 
dinary gifts of the Holy Ghost were no longer to be 
found in the Christian church ; because the Christians 
were turned heathens again, and had onlv a dead form 
left. 

However, I would not, at present, speak of these, of the 
extraordinary gifts of the Holy Ghost, but of the ordi- 
nary: and these, likewise, we may "covet earnestly," in 
order to be more useful in our generation. With this 
view we may covet "the gift of convincing speech/' in 
order to "sound the unbelieving heart and the gift of 
persuasion, to move the affections, as well as enlighten 
the understanding. We may covet knowledge, both of 
the word and of the works of God, whether of providence 
or grace. We may desire a measure of that faith, which, 
on particular occasions, wherein the glory of God or the 
happiness of men is nearly concerned, goes far beyond 
the power of natural causes. We may desire an easy 
elocution, a pleasing address, with resignation to the will 
of our Lord : yea, whatever would enable us, as we have 
opportunity, to be useful wherever we are. These gifts 
we may innocently desire ; but there "is a more excellent 
way." 

The way of love ; of loving all men for God's sake ; of 
humble, gentle, patient love, — is that which the apostle so 
admirably describes in the ensuing chapter. And without 
this he assures us, all eloquence, all knowledge, all faith, 
all works, and all sufferings, are of no more value in the 
sight of God, than sounding brass or a rumbling cymbal ; 
and are not of the least avail towards our eternal salva- 



The More Excellent Way. 



23 



tion. Without this, all we know, all we believe, all we do, 
all we suffer, will profit us nothing in the great day of 
accounts. 

But at present I would take a different view of the text, 
and point out a "more excellent way/' in another sense. 
It is the observation of an ancient writer, that there have 
been from the beginning two orders of Christians. The 
one lived an innocent life, conforming in all things, not 
sinful, to the customs and fashions of the world; doing 
many good works, abstaining from gross evils, and attend- 
ing the ordinances of God. They endeavoured, in general, 
to have a conscience void of offence in their behaviour, 
but did not aim at any particular strictness, being in most 
things like their neighbours. The other Christians not 
only abstained from all appearance of evil, were zealous 
of good works in every kind, and attended all the ordi- 
nances of God; but likewise used all diligence to attain 
the whole mind that was in Christ ; and laboured to walk, 
in every point, as their beloved Master. In order to this, 
they walked in a constant course of universal self denial, 
trampling on every pleasure which they were not divinely 
conscious prepared them for taking pleasure in God. 
They took up their cross daily. They strove, they ago- 
nized without intermission, to enter in at the strait gate. 
This one thing they did, they spared no pains to arrive 
at the summit of Christian holiness ; "leaving the first 
principles of the doctrine of Christ, to go on to perfec- 
tion;" to "know all that love of God which passeth 
knowledge, and to be filled with all the fulness of God." 

From long experience and observation I am inclined to 
think, that whoever finds redemption in the blood of Jesus, 
whoever is justified, has then the choice of walking in the 
higher or the lower path. I believe the Holy Spirit at that 
time sets before him the "more excellent way/' and incites 
him to walk therein ; to choose the narrowest path in the 
narrow way; to aspire after the heights and depths of 



24 



Selections from Wesley. 



holiness, — after the entire image of God. But if he does 
not accept this offer, he insensibly declines into the lower 
order of Christians. He still goes on in what may be 
called a good way, serving God in his degree, and finds 
mercy in the close of life, through the blood of the 
covenant. 

I would be far from quenching the smoking flax ; from 
discouraging those that serve God in a low degree. But 
I could not wish them to stop here: I would encourage 
them to come up higher, without thundering hell and 
damnation in their ears. Without condemning the way 
wherein they were, telling them it is the way that leads 
to destruction, I will endeavour to point out to them, 
what is, in every respect, "a more excellent way." 

Let it be well remembered, I do not affirm, that all who 
do not walk in this way, are in the high road to hell. But 
this much I must affirm, they will not have so high a 
place in heaven, as they would have had, if they had 
chosen the better part. And will this be a small loss — 
the having so many fewer stars in your crown of glory? 
Will it be a little thing to have a lower place than you 
might have had in the kingdom of your Father? Cer- 
tainly there will be no sorrow in heaven; there all tears 
will be wiped from our eyes ; but if it were possible grief 
could enter there, we should grieve at that irreparable 
loss. Irreparable then, but not now. Now, by the grace 
of God, we may choose the "more excellent way." Let 
us now compare this in a few particulars, with the way 
wherein most Christians walk. 

I. To begin at the beginning of the day. It is the man- 
ner of the generality of Christians, if they are not obliged 
to work for their living, to rise, particularly in winter, 
at eight or nine in the morning, after having lain in bed 
eight or nine, if not more hours. I do not say now (as 
I should have been very apt to do fifty years ago) that all 
who indulge themselves in this manner are in the way 



The More Excellent Way. 



25 



to hell. But neither can I say, they are in the way to 
heaven, denying themselves, and taking up their cross 
daily. Sure I am, there is "a more excellent way" to 
promote health both of body and mind. From an observa- 
tion of more than sixty years, I have learned, that men 
in health require, at an average, from six to seven hours 
sleep; and healthy women a little more, from seven to 
eight, in four and twenty hours. I know this quantity of 
sleep to be most advantageous to the body as well as the 
soul. It is preferable to any medicine which I have 
known, both for preventing and removing nervous dis- 
orders. It is, therefore, undoubtedly, the most excellent 
way, in defiance of fashion and custom, to take just so 
much sleep, as experience proves our nature to require; 
seeing this is indisputably most conducive both to bodily 
and spiritual health. And why should you not walk in 
this way? Because it is difficult? Nay, with men it is 
impossible. But all things are possible with God; and 
by his grace, all things will be possible to you. Only 
continue instant in prayer, and you will find this, not only 
possible, but easy : yea, and it will be far easier, to rise early 
constantly, than to do it sometimes. But then you must 
begin at the right end ; if you would rise early, you must 
sleep early. Impose it upon yourself, unless when some- 
thing extraordinary occurs, to go to bed at a fixed hour. 
Then the difficulty of it will soon be over; but the ad- 
vantage of it will remain for ever. 

II. The generality of Christians, as soon as they rise, 
are accustomed to use some kind of prayer: and probably 
to use the same form still, which they learned when they 
were eight or ten years old. Now I do not condemn those 
who proceed thus (though many do), as mocking God; 
though they have used the same form, without any vari- 
ation, for twenty or thirty years together. But surely 
there is "a more excellent way" of ordering our private 
devotions. What if you were to follow the advice given 



26 



Selections from Wesley. 



by that great and good man, Mr. Law, on this subject? 
Consider both your outward and inward state, and vary 
your prayers accordingly. For instance: Suppose your 
outward state is prosperous; suppose you are in a state 
of health, ease, and plenty, having your lot cast among 
kind relations, good neighbours, and agreeable friends, 
that love you, and you them ; then your outward state 
manifestly calls for praise and thanksgiving to God. On 
the other hand, if you are in a state of adversity ; if 
God has laid trouble upon your loins; if you are 
in poverty, in want, in outward distress; if you are 
in imminent danger; if you are in pain and sickness; 
then you are clearly called to pour out your soul 
before God, in such prayer as is suited to your 
circumstances. In like manner you may suit your de- 
votions to your inward state, the present state of your 
mind. Is your soul in heaviness, either from a sense of 
sin, or through manifold temptations? Then let your 
prayer consist of such confessions, petitions, and suppli- 
cations, as are agreeable to your distressed situation of 
mind. On the contrary, is your soul in peace? Are you 
rejoicing in God? Are his consolations not small with 
you? Then say with the psalmist, "Thou art my God, 
and I will love thee: thou art my God, and I will 
praise thee." You may, likewise, when you have 
time, add to your other devotions, a little reading and 
meditation; and perhaps a psalm of praise: the natural 
effusion of a thankful heart. You must certainly see, 
that this is "a more excellent way," than the poor, dry 
form which you used before. 

III. The generality of Christians after using some 
prayer, usually apply themselves to the business of their 
calling. Every man that has any pretence to be a Chris- 
tian, will not fail to do this : seeing it is impossible that 
an idle man can be a good man : sloth being inconsistent 
with religion. But with what view? For what end do 



The More Excellent Way. 



27 



you undertake and follow your worldly business? "To 
provide things necessary for myself and my family." It 
is a good answer, as far as it goes; but it does not go 
far enough. For a Turk or a heathen goes so far ; does 
his work for the very same ends. But a Christian may go 
abundantly farther : his end in all his labour is, to please 
God ; to do, not his own will, but the will of him that sent 
him into the world ; for this very purpose, to do the will 
of God on earth, as angels do in heaven. He works for 
eternity. He "labours not for the meat that perisheth'' 
(this is the smallest part of his motive), "but for that 
which endureth to everlasting life." And is not this "a 
more excellent way ?" 

Again: in what manner do you transact your worldly 
business? I trust with diligence; whatever your hand 
findeth to do, doing it with your might : in justice, render- 
ing to all their due, in every circumstance of life; yea, 
and in mercy, doing unto every man what you would he 
should do unto you. This is well : but a Christian is 
called to go still farther ; to add piety to justice ; to inter- 
mix prayer, especially the prayer of the heart, with all the 
labour of his hands. Without this, all his diligence and 
justice only show him to be an honest heathen; and many 
there are who profess the Christian religion, that go no 
farther than honest heathenism. 

Yet again: in what spirit do you go through your busi- 
ness ? , In the spirit of the world, or in the spirit of Christ ? 
I am afraid thousands of those who are called good 
Christians, do not understand the question. If you act 
in the spirit of Christ, you carry the end you at first 
proposed, through all your work from first to last. You 
do every thing in the spirit of sacrifice, giving up your 
will to the will of God ; and continually aiming, not at 
ease, pleasure, or riches, not at any thing "this short- 
enduring w r orld can give ;" but merely at the glory of 
God. Now can any one deny, that this is the most ex- 
cellent way of pursuing worldly business ? 



28 



Selections from Wesley. 



IV. But these tenements of clay which we bear about 
us, require constant reparation, or they will sink into the 
earth from which they were taken, even sooner than 
nature requires. Daily food is necessary to prevent this ; 
to repair the decays of nature. It was common in the 
heathen world, when they were about to use this, to take 
meat or even drink, libare pater am Jovi; to pour out a 
little to the honour of their god: although the gods of 
the heathens were but devils, as the apostle justly ob- 
serves. "It seems" (says a late writer) "there was once 
some such custom as this in our own country. For we 
still frequently see a gentleman before he sits down to 
dinner in his own house, holding his hat before his face, 
and perhaps seeming to say something : though he gener- 
ally does it in such a manner, that no one can tell what 
he says." Now what if, instead of this, every head of a 
family, before he sat down to eat and drink, either morn- 
ing, noon, or night (for the reason of the thing is the 
same at every hour of the day), were seriously to ask a 
blessing from God, on what he was about to take ? Yea, 
and afterwards, seriously to return thanks to the Giver 
of all his blessings ? Would not this be "a more excellent 
way," than to use that dull farce, which is worse than 
nothing ; being, in reality, no other than mockery both of 
God and man ? 

As to the quantity of their food, good sort of men do 
not usually eat to excess. At least not so far as to make 
themselves sick with meat, or to intoxicate themselves 
with drink. And as to the manner of taking it, it is 
usually innocent, mixed with a little mirth, which is said 
to help digestion. So far, so good. And provided they 
take only that measure of plain, cheap, wholesome food, 
which most promotes health both of body and mind, there 
will be no cause of blame. Neither can I require you to 
take that advice of Mr. Herbert, though he was a good 
man: 



The More Excellent Way. 



29 



" Take thy meat: think it dust : then eat a bit, 
And say with all, earth to earth I commit." 

This is too melancholy : it does not suit with that cheerful- 
ness, which is highly proper at a Christian meal. Permit 
me to illustrate this subject with a little story. The king 
of France one day pursuing the chase, outrode all his 
company, who, after seeking him some time, found him 
sitting in a cottage eating bread and cheese. Seeing 
them, he cried out, "Where have I lived all my time ? I 
never before tasted so good food in my lifer "Sire," 
said one of them, "you never had so good sauce before ; 
for you were never hungry." Now it is true, hunger is a 
good sauce ; but there is one that is better still ; that is, 
thankfulness. Sure, that is the most agreeable food, 
which is seasoned with this. And why should not yours 
at every meal ? You need not then fix your eye on death : 
but receive every morsel as a pledge of life eternal. The 
author of your being gives you, in this food, not only a 
reprieve from death, but an earnest, that, in a little time, 
"death shall be swallowed up in victory." 

The time of taking our food is usually a time of con- 
versation also : as it is natural, to refresh our minds while 
we refresh our bodies. Let us consider a little, in what 
manner the generality of Christians usually converse to- 
gether. What are the ordinary subjects of their conversa- 
tion? If it is harmless (as one would hope it is), if there 
be nothing in it profane, nothing immodest, nothing un- 
true, or unkind : if there be no tale bearing, back biting, or 
evil speaking, they have reason to praise God for his re- 
straining grace. But there is more than this implied, in 
"ordering our conversation aright." In order to this it is 
needful, first, that "your communication," that is, dis- 
course or conversation "be good;" that it be materially 
good ; on good subjects ; not fluttering about any thing 
that occurs : for what have you to do with courts and 
kings? It is not your business to — 



30 



Selections from Wesley. 



" Fight o'er the wars, reform the state ; " 

unless when some remarkable event calls for the acknowl- 
edgment of the justice or mercy of God. You must 
indeed sometimes talk of worldly things, otherwise we 
may as well go out of the world. But it should be only 
so far as is needful: then we should return to a better 
subject. Secondly, let your conversation be "to the use 
of edifying calculated to edify either the speaker or the 
hearers, or both : to build them up, as each has particular 
need, either in faith, or love, or holiness. Thirdly, see 
that it not only gives entertainment, but in one kind or 
other, "ministers grace to the hearers." Now is not this 
"a more excellent way" of conversing, than the harmless 
way above mentioned ? 

V. We have seen what is the "more excellent way" 
of ordering our conversation, as well as our business. 
But we cannot be always intent upon business : both our 
bodies and minds require some relaxation. We need 
intervals of diversion from business. It will be necessary 
to be very explicit upon this head, as it is a point which 
has been much misunderstood. 

Diversions are of various kinds. Some are almost 
peculiar to men, as the sports of the field : hunting, shoot- 
ing, fishing, wherein not many women (I should say 
ladies) are concerned. Others are indifferently used 
by persons of both sexes : some of which are of a more 
public nature ; as races, masquerades, plays, assemblies, 
balls. Others are chiefly used in private houses ; as cards, 
dancing, and music; to which we may add, the reading 
of plays, novels, romances, newspapers, and fashionable 
poetry. 

Some diversions, indeed, which were formerly in great 
request, are now fallen into disrepute. The nobility and 
gentry, in England at least, seem totally to disregard the 
once fashionable diversion of hawking: and the vulgar 
themselves are no longer diverted, by men hacking and 



The More Excellent Way. 



31 



hewing each other in pieces at broad sword. The noble 
game of quarter staff, likewise, is now exercised by very 
few. Yea, cudgelling has lost its honour, even in Wales 
itself. Bear baiting also is now very seldom seen, and 
bull baiting not very often. And it seems cock fighting 
would totally cease in England, were it not for two or 
three right honourable patrons. 

It is not needful to say any thing more of these foul 
remains of Gothic barbarity, than that they are a reproach, 
not only to all religion, but even to human nature. One 
would not pass so severe a censure on the sports of the 
field. Let those who have nothing better to do, still run 
foxes and hares out of breath. Neither need much be said 
about horse races, till some man of sense will undertake 
to defend them. It seems a great deal more may be said 
in defence of seeing a serious tragedy. I could not do it 
with a clear conscience ; at least not in an English theatre, 
the sink of all profaneness and debauchery ; but possibly 
others can. I cannot say quite so much for balls or as- 
semblies, which, though more reputable than masquerades, 
yet must be allowed by all impartial persons to have ex- 
actly the same tendency. So undoubtedly have all public 
dancings. And the same tendency they must have unless 
the same caution obtained among modern Christians 
which was observed among the ancient heathens, With 
them, men and women never danced together ; but always 
in separate rooms. This was always observed in ancient 
Greece, and for several ages at Rome; where a woman 
dancing in company with men, would have at once been 
set down for a prostitute. Of playing at cards, I say the 
same as of seeing plays. I could not do it with a clear 
conscience. But I am not obliged to pass any sentence 
on those that are otherwise minded. I leave them to their 
own Master : to him let them stand or fall. 

But supposing these, as well as the reading of plays, 
novels, newspapers, and the like, to be quite innocent di- 



32 



Selections from Wesley. 



versions, yet are there not more excellent ways of divert- 
ing themselves for those that love or fear God ? Would 
men of fortune divert themselves in the open air ? They 
may do it by cultivating and improving their lands, by 
planting their grounds, by laying out, carrying on, and 
perfecting their gardens and orchards. At other times 
they may visit and converse with the most serious and 
sensible of their neighbours : or they may visit the sick, 
the poor, the widows, and the fatherless in their affliction. 
Do they desire to divert themselves in the house? They 
may read useful history, pious and elegant poetry, or 
several branches of natural philosophy. If you have time, 
you may divert yourself by music, and perhaps by philo- 
sophical experiments. But above all, when you have once 
learned the use of prayer, you will find, that as 

11 That which yields or fills 
All space, the ambient air, wide interfused 
Embraces round this florid earth:" 

so will this ; till through every space of life it be interfused 
with all your employments, and wherever you are, what- 
ever you do, embrace you on every side. Then you will 
be able to say boldly ; — 

<4 With me no melancholy void, 
No moment lingers unemployed 

Or unimproved below ; 
My weariness of life is gone, 
Who live to serve my God alone, 

And only Jesus know." 

VI. One point only remains to be considered ; that is the 
use of money. What is the way wherein the generality 
of Christians employ this? And is there not "a more ex- 
cellent way ?" 

The generality of Christians usually set apart some- 
thing yearly, perhaps a tenth or even one eighth part of 
their income, whether it arise from yearly revenue, or 
from trade, for charitable uses. A few I have known, 



The More Excellent Way. 



33 



who said, like Zaccheus, "Lord, the half of my goods I 
give to the poor." Oh that it would please God to multiply 
those friends of mankind, those general benefactors ! but, 

Besides those who have a stated rule, there are thou- 
sands who give large sums to the poor : especially when 
any striking instance of distress is represented to them in 
lively colours. 

I praise God for all of you who act in this manner. 
May you never be weary of well doing ! May God restore 
what you give, seven fold into your own bosom! But 
yet I show unto you "a more excellent way." 

You may consider yourself as one, in whose hands the 
Proprietor of heaven and earth, and all things therein, 
has lodged a part of his goods, to be disposed of according 
to his direction. And his direction is, that you should look 
upon yourself as one of a certain number of indigent 
persons, who are to be provided for out of that portion of 
his goods, wherewith you are entrusted. You have two 
advantages over the rest : the one, that "it is more blessed 
to give than to receive ;" the other, that you are to serve 
yourself first; and others afterwards. This is the light 
wherein you are to see yourself and them. But to be more 
particular. First : If you have no family, after yoli have 
provided for yourself, give away all that remains ; so that 

" Each Christmas your accounts may clear, 
And wind your bottom round the year." 

This was the practice of all the young men at Oxford, 
who were called Methodists. For example : one of them 
had thirty pounds a year. He lived on twenty-eight, and 
gave away forty shillings. The next year receiving sixty 
pounds, he still lived on twenty-eight, and gave away 
two and thirty. The third year he received ninety pounds, 
and gave away sixty-two. The fourth year he received 
a hundred and twenty pounds. Still he lived as before 
on twenty-eight ; and gave to the poor ninety-two. Was 
not this a more excellent way? Secondly: If you have 
3 



34 



Selections from Wesley. 



a family, seriously consider before God how much each 
member of it wants, in order to have what is needful for 
life and godliness. And in general, do not allow them 
less, nor much more than you allow yourself. Thirdly : 
This being done, fix your purpose, to ''gain no more." I 
charge you in the name of God, do not increase your sub- 
stance ! As it comes daily or yearly, so let it go : otherwise 
you "lay uo treasures upon earth. " And this our Lord 
as flatly forbids, as murder and adultery. By doing it 
therefore, you would, "treasure up to yourselves wrath 
against the day of wrath, and revelation of the righteous 
judgment of God." 

But suppose it were not forbidden, how can you, on 
principles of reason, spend your money in a way, which 
God may possibly forgive, instead of spending it in a 
manner which he will certainly reward? You will have 
no reward in heaven, for what you lay up: you will, for 
what you lay out: every pound you put into the earthly 
bank is sunk : it brings no interest above. But every 
pound you give to the poor, is put into the bank of heaven. 
And it will bring glorious interest : yea, and as such will 
be accumulating to all eternity. 

Who then is a w T ise man, and endued with knowledge 
among you? Let him resolve this day, this hour, this 
moment, the Lord assisting him, to choose in all the 
preceding particulars the "more excellent way:" and let 
him steadily keep it, both with regard to sleep, prayer, 
work, food, conversation, and diversions ; and particularly, 
with regard to the employment of that important talent, 
money. Let your heart answer to the call of God, "From 
this moment, God being my helper, I will lay up no more 
treasure upon earth : this one thing I will do, I will lay 
up treasure in heaven : I will render unto God the things 
that are God's : I will give him all my goods, and all my 
heart !" 



The Duty of Reproving Our Neighbour. 35 



THE DUTY OF REPROVING OUR NEIGHBOUR. 

[A rminian Magazine, 1788. Works, ii, 88-93.] 

" Thou shalt not hate thy brother in thy heart : thou shalt in any wise 
rebuke thy neighbour, and not suffer sin upon him." — Lev. xix, 17. 

A great part of the book of Exodus, and almost the 
whole of the book of Leviticus, relate to the ritual or 
ceremonial law of Moses ; which was peculiarly given to 
the children of Israel, but was such "a yoke/' says the 
apostle Peter, "as neither our fathers nor we were able 
to bear." We are, therefore, delivered from it : and this 
is one branch of "the liberty wherewith Christ has made 
us free/' Yet it is easy to observe, that many excellent 
moral precepts are interspersed among these ceremonial 
laws. Several of them we find in this very chapter : such 
as, "Thou shalt not gather every grape in thy vineyard: 
thou shalt leave them for the poor and stranger. I am 
the Lord your God/' verse 10. "Ye shall not steal, neither 
lie one to another," verse 11. "Thou shalt not defraud 
thy neighbour, neither rob him : the wages of him that is 
hired shall not abide with thee till the morning/' verse 
13. "Thou shalt not curse the deaf, nor put a stumbling 
block before the blind: but thou shalt fear thy God: I 
am the Lord," verse 14. As if he had said, I am he whose 
eyes are over all the earth, and whose ears are open to 
their cry. "Ye shall do no unrighteousness in judgment : 
thou shalt not respect the persons of the poor," which 
compassionate men may be tempted to do, "nor honour 
the person of the mighty," to which there are a thousand 
temptations, verse 15. "Thou shalt not go up and down 
as a tale bearer among thy people," verse 16: although 
this is a sin which human laws have never yet been able 
to prevent. Then follows, "Thou shalt not hate thy 
brother in thy heart: thou shalt in any wise rebuke thy 
neighbour, and not suffer sin upon him." 



36 



Selections from Wesley. 



In order to understand this important direction aright, 
and to apply it profitably to our own souls, let us con- 
sider, 

I. What it is that we are to rebuke or reprove? What 
is the thing that is here enjoined? 

II. Who are they whom we are commanded to re- 
prove ? And, 

III. How are we to reprove them? 

I. Let us consider, first, What is the duty that is here 
enjoined? What is it we are to rebuke or reprove? And 
what is it to reprove ? To tell any one of his faults ; as 
clearly appears from the following words: "Thou shalt 
not suffer sin upon him." Sin is therefore the thing we 
are called to reprove, or rather him that commits sin. We 
are to do all that in us lies to convince him of his fault, 
and lead him into the right way. 

Love indeed requires us to warn him, not only of sin 
(although of this chiefly), but likewise of any error, 
which, if it were persisted in, would naturally lead to sin. 
If we do not "hate him in our heart," if we love our 
neighbour as ourselves, this will be our constant en- 
deavour; to warn him of every evil way, and of every 
mistake which tends to evil. 

But if we desire not to lose our labour, we should 
rarely reprove any one for any one thing that is of a 
disputable nature ; that will bear much to be said on both 
sides. A thing may possibly appear evil to me ; therefore 
I scruple the doing of it : and if I were to do it while that 
scruple remains, I should be a sinner before God: but 
another is not to be judged by my conscience : to his own 
Master he standeth or falleth. Therefore I would not re- 
prove him, but for what is clearly and undeniably evil. 
Such, for instance, is profane cursing and swearing; 
which even those who practise it most, will not often 
venture to defend, if one mildly expostulates with them. 
Such is drunkenness; which even an habitual drunkard 



The Duty of Reproving Our Neighbour. 37 

will condemn when he is sober. And such, in the account 
of the generality of people, is the profaning of the Lord's 
day. And if any who are guilty of these sins, for a while 
attempt to defend them, very few will persist to do it, 
if you look them steadily in the face, and appeal to their 
own conscience in the sight of God. 

II. Let us, in the second place, consider, Who are those 
that we are called to reprove ? It is the more needful to 
consider this, because it is affirmed by many serious per- 
sons, that there are some sinners whom the Scripture itself 
forbids us to reprove. This sense has been put on that 
solemn caution of our Lord, in his sermon on the mount : 
"Cast not your pearls before swine, lest they trample them 
under foot, and turn again and rend you." But the plain 
meaning of these words is, Do not offer the pearls, the 
sublime doctrines or mysteries of the gospel, to those 
whom you know to be brutish men, immersed in sins, and 
having no fear of God before their eyes. This would 
expose those precious jewels to contempt, and yourselves 
to injurious treatment. But even those whom we know 
to be, in our Lord's sense, dogs and swine, if we saw 
them do, or heard them speak, what they themselves know 
to be evil, we ought in any wise to reprove ; else we "hate 
our brother in our heart." 

The persons intended by our "neighbour" are, every 
child of man; every one that breathes the vital air; all 
that have souls to be saved. And if we refrain from 
performing this office of love to any, because they are 
sinners above other men, they may persist in their iniquity, 
but their blood will God require at our hands. 

How striking is Mr. Baxter's reflection on this head, 
in his "Saints' Everlasting Rest:" "Suppose thou wert 
to meet one in the lower world, to whom thou hadst 
denied this office of love, when ye were both together 
under the sun; what answer couldst thou make to his 
upbraiding? At such a time and place, while we were 



38 



Selections from Wesley. 



under the sun, God delivered me into thy hands : I then 
did not know the way of salvation, but was seeking death 
in the error of my life ; and therein thou suff eredst me to 
remain, without once endeavouring to awake me out of 
sleep! Hadst thou imparted to me thy knowledge, and 
warned me to flee from the wrath to come, neither I nor 
thou need ever to have come into this place of torment." 

Every one, therefore, that has a soul to be saved, is 
entitled to this good office from thee. Yet this does not 
imply, that it is to be done in the same degree to every 
one. It cannot be denied, that there are some to whom 
it is particularly due. Such, in the first place, are our 
parents, if we have any that stand in need of it; unless 
we should place our consorts and our children on an 
equal footing with them. Next to these we may rank 
our brothers and sisters, and afterwards our relations, 
as they are allied to us in a nearer or more distant man- 
ner, either by blood or by marriage. Immediately after 
these are our servants, whether bound to us for a term of 
years, or any shorter term. Lastly, such, in their several 
degrees, are our countrymen, our fellow citizens, and the 
members of the same society, whether civil or religious : 
the latter have a particular claim to our service ; seeing 
these societies are formed with that very design, — to 
watch over each other for this very end, that we may not 
suffer sin upon our brother. If we neglect to reprove 
any of these, when a fair opportunity offers, we are un- 
doubtedly to be ranked among those that "hate their 
brother in their heart." And how severe is the sentence 
of the apostle against those who fall under this condem- 
nation ! "He that hateth his brother/' though it does not 
break out into words or actions, "is a murderer :" "and 
ye know," continues the apostle, "that no murderer hath 
eternal life abiding in him." He hath not that seed 
planted in his soul, which groweth up into everlasting 
life: in other words, he is in such a state, that if he dies 



The Duty of Reproving Our Neighbour. 39 

therein, he cannot see life. It plainly follows, that to 
neglect this is no small thing, but eminently endangers 
our final salvation. 

III. We have seen what is meant by reproving our 
brother, and who those are that we should reprove. But 
the principal thing remains to be considered: how, in 
what manner, are we to reprove them ? 

It must be allowed, that there is a considerable difficulty 
in performing this in a right manner: although, at the 
same time, it is far less difficult to some than it is to 
others. Some there are, who are particularly qualified 
for it, whether by nature, or practice, or grace. They 
are not encumbered either with evil shame, or that sore 
burden, the fear of man : they are both ready to undertake 
this labour of love, and skilful in performing it. To these, 
therefore, it is little or no cross; nay, they have a kind 
of relish for it, and a satisfaction therein, over and above 
that which arises from a consciousness of having done 
their duty. But be it a cross to us, greater or less, we 
know that hereunto we are called. And be the difficulty 
ever so great to us, we know in whom we have trusted ; 
and that he will surely fulfil his word, "As thy days, so 
shall thy strength be." 

In what manner, then, shall we reprove our brother, in 
order that our reproof may be most effectual? Let us 
first of all take care, that whatever we do, may be done in 
"the spirit of love;" in the spirit of tender good will to our 
neighbour; as for one who is the son of our common 
Father, and one for whom Christ died, that he might be 
a partaker of salvation. Then, by the grace of God, love 
will beget love. The affection of the speaker will spread 
to the heart of the hearer ; and you will find, in due time, 
that your labour hath not been in vain in the Lord. 

Meantime, the greatest care must be taken, that you 
speak in the spirit of humility. Beware that you do not 
think of yourself more highly than you ought to think. If 



40 



Selections from Wesley. 



you think too highly of yourself, you can scarce avoid 
despising your brother. And if you show, or even feel, 
the least contempt of those whom you reprove, it will blast 
your whole work, and occasion you to lose all your labour. 
In order to prevent the very appearance of pride, it will 
be often needful to be explicit on the head; to disclaim 
all preferring yourself before him ; and at the very time 
you reprove that which is evil, to own and bless God for 
that which is good in him. 

Great care must be taken, in the third place, to speak 
in the spirit of meekness, as well as lowliness. The apostle 
assures us, "that the wrath of man worketh not the 
righteousness of God." Anger, though it be adorned with 
the name of zeal, begets anger ; not love or holiness. We 
should therefore avoid, with all possible care, the very 
appearance of it. Let there be no trace of it, either in 
the eyes, the gesture, or the tone of voice ; but let these 
concur in manifesting a loving, humble, and dispassionate 
spirit. 

But all this time, see that you do not trust in yourself. 
Put no confidence in your own wisdom, or address, or 
abilities of any kind. For the success of all you speak or 
do, trust not in yourself, but in the great author of every 
good and perfect gift. Therefore, while you are speaking, 
continually lift up your heart to Him that worketh all in 
all. And whatsoever is spoken in the spirit of prayer, 
will not fall to the ground. 

So much for the spirit wherewith you should speak, 
when you reprove your neighbour. I now proceed to the 
outward manner. It has been frequently found, that the 
prefacing a reproof with a frank profession of good will, 
has caused what was spoken to sink deep into the heart. 
This will generally have a far better effect, than that 
grand fashionable engine, flattery, by means of which, 
the men of the world have often done surprising things. 
But the very same things, yea, far greater, have much' 



The Duty of Reproving Our Neighbour. 41 



oftener been effected, by a plain and artless declaration 
of disinterested love. When you feel God has kindled this 
flame in your heart, hide it not : give it full vent ! It will 
pierce like lightning. The stout, the hard hearted, will 
melt before you, and know that God is with you of a 
truth. 

Although it is certain that the main point in reproving 
is, to do it with a right spirit, yet it must also be allowed, 
there are several little circumstances with regard to the 
outward manner, which are by no means without their 
use ; and therefore are not to be despised. One of these 
is, whenever you reprove, do it with great seriousness; 
so that as you really are in earnest, you may likewise ap- 
pear so to be. A ludicrous reproof makes little impres- 
sion, and is soon forgot: besides, that many times it is 
taken ill, as if you ridiculed the person you reprove. And 
indeed those who are not accustomed to make jests, do 
not take it well to be jested upon. One means of giving 
a serious air to what you speak, is, as often as may be, 
to use the very words of Scripture. Frequently, we find 
the word of God, even in a private conversation, has a 
peculiar energy ; and the sinner, when he expects it least, 
feels it "sharper than a two-edged sword/' 

Yet there are some exceptions to this general rule of 
reproving seriously. There are some exempt cases, 
wherein, as a good judge of human nature observes, 

Ridiculum acri fortius : 

A little well placed raillery will pierce deeper than solid 
argument. But this has place chiefly, when we have to do 
with those who are strangers to religion. And when we 
condescend to give a ludicrous reproof to a person of this 
character, it seems we are authorized so to do, by that 
advice of Solomon : "Answer a fool according to his folly, 
lest he be wise in his own eyes." 

The manner of the reproof may, in other respects too, 



42 



Selections from Wesley. 



be varied according to the occasion. Sometimes you may 
find it proper to use many words to express your sense at 
large. At other times, you may judge it more expedient, 
to use few words; perhaps a single sentence: and at 
others, it may be advisable to use no words at all, but a 
gesture, a sigh, or a look, particularly when the person 
you would reprove is greatly your superior. And fre- 
quently, this kind of reproof will be attended by the 
power of God ; and, consequently, have a far better effect 
than a long and laboured discourse. 

Once more: remember the remark of Solomon, "A 
word spoken in season, how good is it 1" It is true, if you 
are providentially called to reprove any one, whom you 
are not likely to see any more, you are to snatch the 
present opportunity, and to "speak in season," or "out of 
season but with them whom you have frequent oppor- 
tunities of seeing, you may wait for a fair occasion. Here 
the advice of the poet has place. You may speak 

Si validus, si laetus erit, si denique poscit : 

When he is in a good humour, or when he asks it you. 
Here you may catch the 

Mollia tempora fandi, — 

time when his mind is in a soft, mild frame: and then 
God will both teach you how to speak, and give a blessing 
to what is spoken. 

But here let me guard against one mistake. It passes 
for an indisputable maxim, "Never attempt to reprove a 
man when he is intoxicated with drink." Reproof, it is 
said, is then thrown away, and can have no good effect. 
I dare not say so. I have seen not a few clear instances of 
the contrary. Take one : Many years ago, passing by a 
man in Moorfields, who was so drunk he could hardly 
stand, I put a paper into his hand. He looked at it, and 
said, "A word — a word to a Drunkard, — that is me, — sir, 



The Duty of Reproving Our Neighbour. 43 

sir ! I am wrong, — I know I am wrong, — pray let me talk 
a little with you/' He held me by the hand a full half 
hour : and I believe he got drunk no more. 

I beseech you, brethren, by the mercies of God, do not 
despise poor drunkards! Have compassion on them! 
Be instant with them in season and out of season ! Let 
not shame, or fear of men, prevent your pulling these 
brands out of the burning: many of them are self con- 
demned : 

14 Nor do they not discern the evil plight 
That they are in ; " 

but they despair; they have no hope of escaping out of 
it ; and they sink into it still deeper, because none else has 
any hope for them ! "Sinners of every other sort," said 
a venerable old clergyman, "have I frequently known 
converted to God. But an habitual drunkard have I 
never known converted." But I have known five hundred, 
perhaps five thousand. Ho! Art thou one who readest 
these words? Then hear thou the words of the Lord! 
I have a message from God unto thee, oh sinner ! Thus 
saith the Lord, Cast not away thy hope. I have not for- 
gotten thee. He that tells thee, "There is no help," is a 
liar from the beginning! Look up! Behold the Lamb of 
God, who taketh away the sin of the world ! This day is 
salvation come to thy soul : only see that thou despise not 
him that speaketh! Just now he saith unto thee, "Son, 
be of good cheer ! Thy sins are forgiven thee !" 

Lastly: you that are diligent in this labour of love, see 
that you be not discouraged; although, after you have 
used your best endeavours, you should see no present 
fruit. You have need of patience, and then, "after ye have 
done the will of God" herein, the harvest will come. 
Never be "weary of well doing : in due time ye shall reap 
if ye faint not." Copy after Abraham, who "against 
hope, still believed in hope." "Cast thy bread upon the 
waters : for thou shalt find it after many days." 



44 



Selections from Wesley. 



I have now only a few words to add unto you, my 
brethren, who are vulgarly called Methodists. I never 
heard or read of any considerable revival of religion, which 
was not attended with a spirit of reproving. I believe 
it cannot be otherwise ; for what is faith, unless it worketh 
by love ? Thus it was in every part of England, when the 
present revival of religion began, about fifty years ago: 
all the subjects of that revival, all the Methodists, so 
called, in every place, were reprovers of outward sin. 
And indeed so are all that, "being justified by faith, have 
peace with God through Jesus Christ." Such they are at 
first ; and if they use that precious gift, it will never be 
taken away. Come, brethren, in the name of God, let us 
begin again ! Rich or poor, let us all arise as one man ! And 
in any wise, let every man "rebuke his neighbour, and not 
suffer sin upon him !" Then shall all Great Britain and 
Ireland know, that we do not "go a warfare at our own 
cost:" yea, "God shall bless us, and all the ends of the 
world shall fear him." 
Manchester, July 28, 1787. 



The Danger of Riches. 



45 



THE DANGER OF RICHES. 

[Arminian Magazine \ 1 781. Works, ii, 248-58.] 

44 They that will be rich fall into temptation and a snare, and into 
many foolish and hurtful desires, which drown men in destruction and 
perdition." — 1 Tim. vi, 9. 

How innumerable are the ill consequences which have 
followed from men's not knowing, or not considering, 
this great truth! And how few are there even in the 
Christian world, that either know or duly consider it! 
Yea, how small is the number of those, even among real 
Christians, who understand and lay it to heart! Most 
of these too pass it very lightly over, scarce remembering 
there is such a text in the Bible. And many put such a 
construction upon it, as makes it of no manner of effect. 
"They that will be rich," say they, that is, will be rich 
at all events ; who will be rich, right or wrong ; that are 
resolved to carry their point, to compass this end, what- 
ever means they use to attain it; they "fall into tempta- 
tion" and into all the evils enumerated by the apostle. 
But truly if this were all the meaning of the text, it might 
as well have been out of the Bible. 

This is so far from being the whole meaning of the text, 
that it is no part of its meaning. The apostle does not 
here speak of gaining riches unjustly, but of quite another 
thing: his words are to be taken in their plain obvious 
sense, without any restriction or qualification whatsoever. 
St. Paul does not say, that they will be rich by evil 
means, by theft, robbery, oppression, or extortion; they 
that will be rich by fraud or dishonest art; but simply, 
"they that will be rich:" these, allowing, supposing the 
means they use to be ever so innocent, "fall into tempta- 
tion, and a snare, and into many foolish and hurtful 
desires, which drown men in destruction and perdition." 



46 



Selections from Wesley. 



But who believes that? Who receives it as the truth 
of God ? Who is deeply convinced of it ? Who preaches 
this? Great is the company of preachers at this day, 
regular and irregular; but who of them all, openly and 
explicitly, preaches this strange doctrine ? It is the keen 
observation of a great man, "The pulpit is the preacher's 
strong hold." But who even in this strong hold has 
the courage to declare so unfashionable a truth ? I do not 
remember that in three score years, I have heard one 
sermon preached upon this subject. And what author, 
within the same term, has declared it from the press ? At 
least in the English tongue ? I do not know one. I have 
neither seen nor heard of any such author. I have seen 
two or three who have just touched upon it: but none 
that treats of it professedly. I have myself frequently 
touched upon it in preaching, and thrice in what I have 
published to the world: once in explaining our Lord's 
sermon on the mount, and once in the discourse on the 
"mammon of unrighteousness :" but I have never yet 
either published or preached any sermon expressly upon 
the subject. It is high time I should ; — that I should at 
length speak as strongly and explicitly as I can, in order 
to leave a full and clear testimony behind me, whenever 
it pleases God to call me hence.* 

Oh that God would give me to speak right and forcible 
words, and you to receive them in honest and humble 
hearts ! Let it not be said, "They sit before thee as my 
people, and they hear thy words: but they will not do 
them. Thou art unto them as one that hath a pleasant 
voice, and can play well on an instrument : for they hear 
thy words, but do them not !" Oh that ye may "not be 
forgetful hearers, but doers of the word," that ye may 
be "blessed in your deed !" In this hope I shall endeavour, 

* [See The Use of Money, Works, i, 440-8 ; Riches, ii, 396-401 ; and 
the pathetic plea of his last years, The Danger of Increasing Riches, ii, 
486-91. H. W.] 



The Danger of Riches • 



47 



I. To explain the apostle's words. And, 

II. To apply them. 

But, oh! "who is sufficient for these things ?" Who 
is able to stem the general torrent ? To combat all the 
prejudices not only of the vulgar, but of the learned and 
of the religious world? Yet nothing is too hard for God ! 
Still his grace is sufficient for us. In his name then, and 
by his strength, I will endeavour, 

I. To explain the words of the apostle. 

And, first, let us consider, what it is to be rich ? What 
does the apostle mean by this expression ? 

The preceding verse fixes the meaning of that ; "Having 
food and raiment" (literally coverings; for the word 
includes lodging as well as clothes), "let us be therewith 
content." "But they that will be rich;" that is, who will 
have more than these ; more than food and coverings. — 
It plainly follows, whatever is more than these, is in the 
sense of the apostle, riches; whatever is above the plain 
necessaries, or, at most, conveniences of life. Whoever 
has sufficient food to eat, and raiment to put on, with a 
place where to lay his head, and something over, is rich. 

Let us consider, secondly, what is implied in that ex- 
pression, "they that will be rich." And does not this 
imply, first, they that desire to be rich ; to have more than 
food and coverings: they that seriously and deliberately 
desire more than food to eat, and raiment to put on, and 
a place where to lay their head ; more than the plain 
necessaries and conveniences of life? All, at least, who 
allow themselves in this desire, who see no harm in it, 
desire to be rich. 

And so do, secondly, all those that calmly, deliberately, 
and of set purpose, endeavour after more than food and 
coverings ; that aim at and endeavour after, not only so 
much worldly substance as will procure them the neces- 
saries and conveniences of life, but more than this, 
whether to lay it up, or lay it out in superfluities. All 



48 



Selections from Wesley 



these undeniably prove their desire to be rich, by their 
endeavours after it. 

Must we not, thirdly, rank among those that desire to be 
rich, all that, in fact, "lay up treasures on earth?'' a thing 
as expressly and clearly forbidden by our Lord, as either 
adultery or murder. It is allowed, I. That we are to pro- 
vide necessaries and conveniences for those of our own 
household : 2. That men in business are to lay up as much 
as is necessary for the carrying on of that business: 3. 
That we are to leave our children what will supply them 
with necessaries and conveniences after we have left the 
world : and, 4. That we are to provide things honest in the 
sight of all men, so as to "owe no man any thing :" but 
to lay up any more when this is done, is what our Lord 
has flatly forbidden. When it is calmly and deliberately 
done, it is a clear proof of our desiring to be rich. And 
thus to lay up money is no more consistent with a good 
conscience, than to throw it into the sea. 

We must rank among them, fourthly, all who possess 
more of this world's goods, than they use according to the 
will of the donor : I should rather say, of the proprietor ; 
for he only lends them to us as stewards; reserving the 
property of them to himself. And, indeed, he cannot 
possibly do otherwise, seeing they are the work of his 
hands; he is, and must be, the possessor of heaven and 
earth. This is his unalienable right; a right he cannot 
divest himself of. And together with that portion of 
his goods, which he hath lodged in our hands, he has de- 
livered to us a writing, specifying the purposes for which 
he has intrusted us with them. If, therefore, we keep 
more of them in our hands, than is necessary for the 
preceding purposes, we certainly fall under the charge of 
"desiring to be rich:" over and above we are guilty of 
burying our Lord's talent in the earth ; and on that ac- 
count are liable to be pronounced wicked, because un- 
profitable servants. 



The Danger of Riches. 



49 



Under this imputation of "desiring to be rich," fall, 
fifthly, all "lovers of money" The word properly means, 
those that delight in money; those that take pleasure in 
it; those that seek their happiness therein; that brood 
over their gold and silver, bills or bonds. Such was the 
man described by the fine Roman painter, who broke out 
in that natural soliloquy; 

44 Populus me sibilat, at mihi plaudo 
Ipse domi quoties nummos contemplor in area. 

If there are any vices which are not natural to man, I 
should imagine this is one : as money of itself does not 
seem to gratify any natural desire or appetite of the hu- 
man mind ; and as, during an observation of sixty years, 
I do not remember one instance, of a man given up to the 
love of money, till he had neglected to employ this 
precious talent, according to the will of his Master. After 
this, sin was punished by sin; and this evil spirit was 
permitted to enter into him. 

But besides this gross sort of covetousness, the love 
of money, there is a more refined species of covetousness, 
mentioned by the great apostle ; nheovet-la : which liter- 
ally means, a desire of having more; more than we have 
already. And those also come under the denomination 
of, "they that will be rich." It is true that this desire, 
under proper restrictions, is innocent ; nay, commendable. 
But when it exceeds the bounds (and how difficult is it 
not to exceed them!) then it comes under the present 
censure. 

But who is able to receive these hard sayings? Who 
can believe that they are the great truths of God? Not 
many wise, not many noble, not many famed for learning ; 
none, indeed, who are not taught of God. And who are 
they, whom God teaches? Let our Lord answer: "If 
any man be willing to do his will, he shall know of the 
doctrine whether it be of God." Those who are otherwise 
minded, will be so far from receiving it, that they will not 
4 



50 



Selections from Wesley. 



be able to understand it. Two as sensible men as most in 
England, sat down together, some time since, to read over 
and consider that plain discourse on, "Lay not up for 
yourselves treasures upon earth.'' After much deep con- 
sideration, one of them broke out, "Positively, I cannot 
understand it. Pray do you understand it, Mr. L. ?" Mr. 
L. honestly replied, '"Indeed, not I. I cannot conceive 
w T hat Mr. W. means. I can make nothing at all of it." 
So utterly blind is our natural understanding touching 
the truth of God! 

Having explained the former part of the text, "They 
that will be rich," and pointed out, in the clearest manner 
I could, the persons spoken of ; I will now endeavour, 
God being my helper, to explain what is spoken of them : 
"They fall into temptation, and a snare, and into many 
foolish and hurtful desires, which drown men in destruc- 
tion and perdition." 

"They fall into temptation." This seems to mean much 
more than simply, they are tempted. They enter into the 
temptation: they fall plump down into it. The waves of 
it compass them about, and cover them all over. Of those 
who thus enter into temptation, very few escape out of 
it. And the few that do are sorely scorched by it, though 
not utterly consumed. If they escape at all, it is with the 
skin of their teeth, and with deep wounds that are not 
easily healed. 

They fall, secondly, into "a snare " the snare of the 
devil, which he hath purposely set in their way. I believe 
the Greek word properly means a gin, a steel trap, which 
shows no appearance of danger. But as soon as any 
creature touches the spring, it suddenly closes ; and either 
crushes its bones in pieces, or consigns it to inevitable 
ruin. 

They fall thirdly, "into many foolish and hurtful de- 
sires? avorjTovc: silly, senseless, fantastic; as contrary 
to reason, to sound understanding, as they are to religion : 



The Danger of Riches. 



51 



hurtful, both to body and soul, tending to weaken, yea, 
destroy every gracious and heavenly temper : destructive 
of that faith which is of the operation of God; of that 
hope which is full of immortality ; of love to God and to 
our neighbour, and of every good word and work. 

But what desires are these ? This is a most important 
question, and deserves the deepest consideration. 

In general, they may all be summed up in one, the 
desiring happiness out of God. This includes, directly or 
remotely, every foolish and hurtful desire. St. Paul ex- 
presses it by "loving the creature more than the Creator;'' 
and by being "lovers of pleasure more than lovers of 
God." In particular, they are (to use the exact and 
beautiful enumeration of St. John) "the desire of the 
flesh, the desire of the eyes, and the pride of life:" all 
of which, the desire of riches naturally tends both to beget 
and to increase. 

"The desire of the flesh" is generally understood in far 
too narrow a meaning. It does not, as is commonly sup- 
posed, refer to one of the senses only ; but takes in all the 
pleasures of sense ; the gratification of any of the outward 
senses. It has reference to the taste in particular. How 
many thousands do we find at this day, in whom the rul- 
ing principle is the desire to enlarge the pleasure of 
tasting? Perhaps they do not gratify this desire in a 
gross manner, so as to incur the imputation of intemper- 
ance ; much less so as to violate health, or impair their 
understanding by gluttony or drunkenness : but they live 
in a genteel, regular sensuality ; in an elegant epicurism, 
which does not hurt the body, but only destroys the soul ; 
keeping it at a distance from all true religion. 

Experience shows, that the imagination is gratified 
chiefly by means of the eye : therefore, "the desire of the 
eyes/' in its natural sense, is, the desiring and seeking 
happiness in gratifying the imagination. Now the im- 
agination is gratified either by grandeur, by beauty, or by 



52 



Selections from Wesley. 



novelty : chiefly by the last : for neither grand nor beauti- 
ful objects please, any longer than they are new. 

Seeking happiness in learning, of whatever kind, falls 
under "the desire of the eyes ;" whether it be in history, 
languages, poetry, or any branch of natural or experi- 
mental philosophy : yea, we must include the several kinds 
of learning, such as geometry, algebra, and metaphysics. 
For if our supreme delight be in any of these, we are 
herein gratifying "the desire of the eyes." 

"The pride of life" (whatever else that very uncommon 
expression, ^ dXa^oveia rov (Hov, may mean ) seems to 
imply chiefly, the desire of honour; of the esteem, admi- 
ration, and applause of men: as nothing more directly 
tends both to beget and cherish pride than the honour that 
both to beget and cherish pride than the honour that 
cometh of men. And as riches attract much admiration, 
and occasion much applause, they proportionably minis- 
ter food for pride, and so may also be referred to this 
head. 

Desire of ease, is another of these foolish and hurtful 
desires: desire of avoiding every cross, every degree of 
trouble, danger, difficulty ; a desire of slumbering out life, 
and going to heaven (as the vulgar say) upon a feather 
bed. Every one may observe, how riches first beget, and 
then confirm and increase this desire, making men more 
and more soft and delicate ; more unwilling, and indeed 
more unable, to "take up their cross daily;" to "endure 
hardship as good soldiers of Jesus Christ," and to "take 
the kingdom of heaven by violence." 

Riches, either desired or possessed, naturally lead to 
some or other of these foolish and hurtful desires ; and by 
affording the means of gratifying them all, naturally tend 
to increase them. And there is a near connection between 
unholy desires, and every other unholy passion and 
temper. We easily pass from these to pride, anger, bitter- 
ness, envy, malice, revengefulness ; to a headstrong, un- 
advisable, unreprovable spirit ; indeed, to every temper 



The Danger of Riches. 



53 



that is earthly, sensual, or devilish. All these, the desire 
or possession of riches naturally tends to create, strength- 
en, and increase. 

And by so doing, in the same proportion as they prevail 
they "pierce men through with many sorrows sorrows 
from remorse, from a guilty conscience ; sorrows flowing 
from all the evil tempers which they inspire or increase ; 
sorrows inseparable from those desires themselves, as 
every unholy desire is an uneasy desire ; and sorrows from 
the contrariety of those desires to each other, whence it is 
impossible to gratify them all. And, in the end, "they 
drown" the body in pain, disease, "destruction," and the 
sou! in everlasting "perdition." 

II. I am, in the second place, to apply what has been 
said. And this is the principal point. For what avails 
the clearest knowledge, even of the most excellent things, 
even of the things of God, if it go no farther than 
speculation; if it be not reduced to practice? He that 
hath ears to hear, let him hear ! And what he hears, let 
him instantly put in practice. Oh that God would give 
me the thing which I long for ! That before I go hence 
and am no more seen, I may see a people wholly devoted 
to God, crucified to the world, and the world crucified to 
them! A people truly given up to God, in body, soul, 
and substance ! How cheerfully should I then say, "Now 
lettest thou thy servant depart in peace !" 

I ask then, in the name of God, who of you "desire to 
be rich?" Which of you (ask your own hearts in the 
sight of God) seriously and deliberately desire (and 
perhaps applaud yourselves for so doing, as no small in- 
stance of your prudence) to have more than food to eat, 
and raiment to put on, and a house to cover you ? Who 
of you desires to have more than the plain necessaries 
and conveniences of life? Stop! Consider! What are 
you doing? Evil is before you! Will you rush upon the 
point of a sword ? By the grace of God turn and live I 



54 



Selections from Wesley. 



By the same authority I ask, who of you are endeavour- 
ing to be rich ? To procure for yourselves more than the 
plain necessaries and conveniences of life ? Lay, each of 
you, your hand to your heart, and seriously inquire, Am 
I of that number ? Am I labouring, not only for what I 
want, but for more than I want ? May the Spirit of God 
say to every one whom it concerns, "Thou art the man!'' 

I ask, thirdly, who of you are, in fact, laying up for 
yourselves treasures upon earth? Increasing in goods? 
Adding, as fast as you can, house to house, and field to 
field?* As long as thou thus "doest well unto thyself, 
men will speak good of thee." They will call thee a wise, 
a prudent man! A man that minds the main chance. 
Such is, and always has been, the wisdom of the world ! 
But God saith unto thee, "Thou fool!" Art thou not 
"treasuring up to thyself wrath against the day of wrath, 
and revelation of the righteous judgment of God?" 

Perhaps you will ask, "But do not you yourself advise, 
to gain all we can, and to save all we can? And is it 
possible to do this, without both desiring and endeavour- 
ing to be rich? Nay, suppose your endeavours are suc- 
cessful, without actually laying up treasures upon earth?" 

*" 4 The ground of a certain rich man brought forth plenteously.' 
The riches of the ancients consisted chiefly in the fruits of the earth. 
'And he said within himself, What shall I do ? ' . . . What shalt 
thou do ? Why, are not those at the door, whom God hath appointed 
to receive what thou canst spare ? What shalt thou do? Why, disperse 
abroad, and give to the poor. Feed the hungry. Clothe the naked. 
Be a father to the fatherless, and a husband to the widow. Freely thou 
hast received ; freely give. Oh no ! He is wiser than this comes to: he 
knows better than so. 

44 'And he said, This will I do ; ' — without asking God's leave, or 
thinking about him any more than if there were no God in heaven or on 
earth; — 1 1 will pull down my barns, and build greater ; and there will I 
bestow all my goods and all my fruits.' My fruits ! They are as much 
thine as the clouds that fly over thy head ! As much as the winds that 
blow around thee ; which, doubtless, thou canst hold in thy fists ! 'And 
I will say to my soul, Soul, thou hast much goods laid up for many 
years ! 1 c Soul, thou hast much goods ! 1 Are then corn, and wine, and 
oil, the goods of an immortal spirit? " — Sermon on Worldly Folly, 1790. 
Works, ii, 452. 



The Danger of Riches. 



55 



I answer, it is possible. You may gain all you can, 
without hurting either your soul or body ; you may save 
all you can, by carefully avoiding every needless expense, 
and yet never lay up treasures on earth nor either desire 
or endeavour so to do. 

Permit me to speak as freely of myself, as I would of 
another man. I gain all I can (namely, by writing) 
without hurting either my soul or body. I save all 1 
can, not willingly wasting any thing, not a sheet of paper, 
not a cup of water. I do not lay out any thing, not a 
shilling, unless as a sacrifice to God. Yet by giving all 
I can, I am effectually secured from "laying up treasures 
upon earth." Yea, and I am secured from either desiring 
or endeavouring it, as long as I give all I can. And that 
I do this, I call all that know me, both friends and foes, 
to testify. 

But some may say, "Whether you endeavour it or no, 
you are undeniably rich. You have more than the neces- 
saries of life." I have. But the apostle does not fix the 
charge, barely on possessing any quantity of goods, but 
on possessing more than we employ according to the will 
of the donor. 

Two and forty years ago, having a desire to furnish 
poor people with cheaper, shorter, and plainer books than 
any I had seen, I wrote many small tracts, generally a 
penny a-piece; and afterwards several larger. Some of 
these had such a sale as I never thought of; and by this 
means, I unawares became rich. But I never desired or 
endeavoured after it. And now that it is come upon me 
unawares, I lay up no treasures upon earth: I lay up 
nothing at all. My desire and endeavour, in this respect 
is, to "wind my bottom round the year." I cannot help 
leaving my books behind me whenever God calls me 
hence. But in every other respect, my own hands will be 
my executors. 

Herein, mv brethren, let you that are rich, be even as I 



56 



Selections from Wesley. 



am. Do you that possess more than food and raiment, 
ask, "What shall we do? Shall we throw into the sea 
what God hath given us ?" God forbid that you should ! 
It is an excellent talent: it may be employed much to 
the glory of God. Your way lies plain before your face ; 
if you have courage, walk in it. Having gained, in a 
right sense, all you can, and saved all you can: in spite 
of nature, and custom, and worldly prudence, give all 
you can. I do not say, Be a good Jew ; giving a tenth of 
all you possess. I do not say, Be a good Pharisee ; giving 
a fifth of all your substance. I dare not advise you, to give 
half of what you have ; no, nor three quarters ; but all ! 
Lift up your hearts, and you will see clearly, in what 
sense this is to be done. If you desire to be "a faithful 
and a wise steward/' out of that portion of your Lord's 
goods, which he has for the present lodged in your hands, 
but with the right of resumption whenever it pleaseth 
him, I. Provide things needful for yourself; food to eat, 
raiment to put on ; whatever nature moderately requires, 
for preserving you both in health and strength: 2. Pro- 
vide these for your wife, your children, your servants, or 
any others who pertain to your household. If, when this 
is done, there is an overplus left, then do good to "them 
that are of the household of faith." If there be an over- 
plus still, "as you have opportunity, do good unto all 
men." In so doing, you give all you can: nay, in a sound 
sense, all you have. For all that is laid out in this manner, 
is really given to God. You render unto God the things 
that are God's, not only by what you give to the poor, 
but also by that which you expend in providing things 
needful for yourself and your household. 

Oh ye Methodists, hear the word of the Lord ! I have 
a message from God to all men; but to you above all. 
For above forty years I have been a servant to you and 
to your fathers. And I have not been as a reed shaken 
with the wind: I have not varied in my testimony. I 



The Danger of Riches. 



57 



have testified to you the very same thing, from the first 
day even until now. But "who hath believed our report?" 
I fear not many rich, I fear there is need to apply to some 
of you those terrible words of the apostle, "Go to now, 
ye rich men ! weep and howl for the miseries which shall 
come upon you. Your gold and silver is cankered, and 
the rust of them shall witness against you, and shall eat 
your flesh, as it were fire." Certainly it will, unless ye 
both save all you can, and give all you can. But who of 
you hath considered this, since you first heard the will of 
the Lord concerning it ? Who is now determined to con- 
sider and practise it ? By the grace of God, begin to day ! 

Oh ye lovers of money, hear the word of the Lord! 
Suppose ye that money, though multiplied as the sand of 
the sea, can give happiness ? Then you are "given up to 
a strong delusion, to believe a lie:" a palpable lie, con- 
futed daily by a thousand experiments. Open your eyes ! 
Look all around you ! Are the richest men the happiest ? 
Have those the largest share of content, who have the 
largest possessions? Is not the very reverse true? Is 
it not a common observation, That the richest of men are, 
in general, the most discontented, the most miserable? 
Had not the far greater part of them more content, when 
they had less money? Look into your own breasts. If 
you are increased in goods, are you proportionably in- 
creased in happiness? You have more substance: but 
have you more content ? You know that in seeking hap- 
piness from riches, you are only striving to drink out of 
empty cups. And let them be painted and gilded ever so 
finely, they are empty still. 

Oh ye that desire or endeavour to be rich, hear ye the 
word of the Lord ! Why should ye be stricken any more ? 
Will not even experience teach you wisdom? Will ye 
leap into a pit with your eyes open? Why should you 
any more fall into temptation? It cannot be, but tempta- 
tion will beset you, as long as you are in the body. But 



58 



Selections from Wesley. 



though it should beset you on every side, why will you 
enter into it ? There is no necessity for this : it is your 
own voluntary act and deed. Why should you any more 
plunge yourselves into a snare, into the trap Satan has 
laid for you, that is ready to break your bones in pieces ; 
to crush your soul to death? After fair warning, why 
should you sink any more into foolish and hurtful desires? 
Desires as inconsistent with reason, as they are with 
religion itself. Desires that have done you more hurt 
already, than all the treasures upon earth can countervail. 

Have they not hurt you already, have they not wounded 
you in the tenderest part, by slackening, if not utterly 
destroying, your "hunger and thirst after righteousness ?" 
Have you now the same longing that you had once, for 
the whole image of God? Have you the same vehement 
desire as you formerly had, of "going on unto perfec- 
tion?" Have they not hurt you by weakening your 
faith? Have you now faith's "abiding impression, realiz- 
ing things to come?" Do you endure, in all temptations, 
from pleasure or pain, "seeing him that is invisible?" 
Have you every day, and every hour, an uninterrupted 
sense of his presence? Have they not hurt you with 
regard to your hope? Have you now a hope full of im- 
mortality? Are you still big with earnest expectation of 
all the great and precious promises?" Do you now "taste 
the powers of the world to come?" Do you "sit in 
heavenly places with Christ Jesus?" 

Have they not so hurt you, as to stab your religion to 
the heart? Have they not cooled (if not quenched) your 
love of God? This is easily determined. Have you the 
same delight in God which you once had ? Can you now 
say, 

4< I nothing want beneath, above; 
Happy, happy, in thy love ! " 

I fear not. And if your love of God is in any wise de- 
cayed, so is also your love of your neighbour. You are 



The Danger of Riches. 



59 



then hurt in the very life and spirit of your religion ! If 
you lose love, you lose all. 

Are not you hurt with regard to your humility? If 
you are increased in goods, it cannot well be otherwise. 
Many will think you a better because you are a richer 
man; and how can you help thinking so yourself? 
Especially, considering the commendations which some 
will give you in simplicity, and many with a design to 
serve themselves of you. 

If you are hurt in your humility, it will appear by this 
token : you are not so teachable as you were, not so ad- 
visable : you are not so easy to be convinced ; not so easy 
to be persuaded : you have a much better opinion of your 
own judgment, and are more attached to your own will. 
Formerly one might guide you with a thread: now one 
cannot turn you with a cart rope. You were glad to be 
admonished or reproved : but that time is past. And you 
now account a man your enemy because he tells you the 
truth. Oh let each of you calmly consider this, and see 
if it be not your own picture ! 

Are you not equally hurt, with regard to your meek- 
nessf You had once learned an excellent lesson of him 
that was meek as well as lowly in heart. When you were 
reviled, you reviled not again. You did not return rail- 
ing for railing, but contrariwise, blessing. Your love was 
not provoked, but enabled you on all occasions to 
overcome evil with good. Is this your case now? 
I am afraid not. I fear, you cannot "bear all 
things.'' Alas, it may rather be said, you can bear 
nothing: no injury, nor even affront! How quick- 
ly are you ruffled! How readily does that occur, 
"What! to use me so! What insolence is this! How- 
did he dare to do it? I am not now what I was once. 
Let him know, I am now able to defend myself." You 
mean, to revenge yourself. And it is much, if you are not 
willing, as well as able ; if you do not take your fellow 
servant by the throat. 



60 



Selections from Wesley. 



And are you not hurt in your patience too ? Does your 
love now "endure all things?" Do you still "in patience 
possess your soul," as when you first believed ? Oh what 
a change is here ! You have again learned to be frequent- 
ly out of humour. You are often fretful : you feel, nay, 
and give way to peevishness. You find abundance of 
things go so cross, that you cannot tell how to bear them. 

Many years ago I was sitting with a gentleman in 
London, who feared God greatly; and generally gave 
away, year by year, nine tenths of his yearly income. A 
servant came in and threw some coals on the fire. A 
puff of smoke came out. The baronet threw himself back 
in his chair and cried out, "Oh Mr. Wesley, these are the 
crosses I meet with daily !" Would he not have been less 
impatient, if he had had fifty, instead of five thousand 
pounds a year ? 

But to return. Are not you, who have been successful 
in your endeavours to increase in substance, insensibly 
sunk into softness of mind, if not of body too ? You no 
longer rejoice to "endure hardship, as good soldiers of 
Jesus Christ!" You no longer "rush into the kingdom 
of heaven, and take it as by storm." You do not cheer- 
fully and gladly "deny yourselves, and take up your cross 
daily." You cannot deny yourself the poor pleasure of a 
little sleep, or of a soft bed, in order to hear the word 
that is able to save your souls ! Indeed, you "cannot go 
out so early in the morning : besides it is dark : nay, cold ; 
perhaps rainy too. Cold, darkness, rain: all these to- 
gether, I can never think of it." You did not say so when 
you were a poor man. You then regarded none of these 
things. It is the change of circumstances which has 
occasioned this melancholy change in your body and 
mind : you are but the shadow of what you were ! What 
have riches done for you? 

"But it cannot be expected I should do as I have done. 
For I am now grown old." Am not I grown old as 



The Danger of Riches. 



61 



well as you ? Am not I in my seventy-eighth year ? Yet, 
by the grace of God, I do not slack my pace yet. Neither 
would you, if you were a poor man still. 

You are so deeply hurt, that you have nigh lost your 
zeal for works of mercy, as well as of piety. You once 
pushed on, through cold or rain, or whatever cross lay in 
your way, to see the poor, the sick, the distressed. You 
went about doing good, and found out those who were not 
able to find you. You cheerfully crept down into their 
cellars, and climbed up into their garrets, 

" To supply all their wants, 
And spend and be spent in assisting his saints." 

You found out every scene of human misery, and assisted, 
according to your power: 

" Each form of wo your generous pity moved; 
Your Saviour's face you saw, and seeing, loved." 

Do you now tread in the same steps ? What hinders ? Do 
you fear spoiling your silken coat? Or is there another 
lion in the way? Are you afraid of catching vermin? 
And are you not afraid, lest the roaring lion should catch 
you? Are you not afraid of him that hath said, "Inas- 
much as ye have not done it unto the least of these, ye 
have not done it unto me ?" What will follow ? "Depart, 
ye cursed, into everlasting fire, prepared for the devil and 
his angels !" 

In time past how mindful were you of that word, 
"Thou shalt not hate thy brother in thy heart : thou shalt 
in any wise reprove thy brother, and not suffer sin upon 
him!" You did reprove, directly or indirectly, all those 
that sinned in your sight. And happy consequences 
quickly followed. How good was a word spoken in 
season! It was often as an arrow from the hand of a 
giant. Many a heart was pierced. Many of the stout 
hearted, who scorned to hear a sermon, 

" Fell down before his cross subdued, 
And felt his arrows dipt in blood." 



62 



Selections from Wesley. 



But which of you now has that compassion for the igno- 
rant, and for them that are out of the way? They may 
wander on for you, and plunge into the lake of fire, with- 
out let or hinderance. Gold hath steeled your hearts. 
You have something else to do. "Unhelped, unpitied let 
the wretches fall." 

Thus have I given you, oh ye gainers, lovers, possessors 
of riches, one more (it may be the last) warning. Oh that 
it may not be in vain! May God write it upon all your 
hearts ! Though "it is easier for a camel to go through 
the eye of a needle, than for a rich man to enter into the 
kingdom of heaven," yet the things impossible with men, 
are possible with God. Lord, speak ! And even the rich 
men, that hear these words, shall enter thy kingdom ; shall 
"take the kingdom of heaven by violence ;" shall "sell all 
for the pearl of great price;" shall be "crucified to the 
world, and count all things dung, that they may win 
Christ!" 



Charity. 



63 



CHARITY. 

[Arminian Magazine t 1785. Works, ii, 279-87.] 

" Though I speak with the tongues of men and of angels, and have 
not charity, I am become as sounding brass, or a tinkling cymbal. 

" And though I have the gift of prophecy, and understand all myster- 
ies, and all knowledge ; and though I have all faith, so as to remove 
mountains, and have not charity, I am nothing. 

44 And though I bestow all my goods to feed the poor, and give my 
body to be burned, and have not charity, it profiteth me nothing." — 
1 Cor. xiii, 1-3. 

We know, "all Scripture is given by inspiration of 
God," and is therefore true and right concerning all 
things. But we know, likewise, that there are some Scrip- 
tures which more immediately commend themselves to 
every man's conscience. In this rank we may place the 
passage before us: there are scarce any that object to it. 
On the contrary, the generality of men very readily 
appeal to it. Nothing is more common than to find even 
those who deny the authority of the Holy Scriptures, yet 
affirming, "this is my religion : that which is described in 
the thirteenth chapter of the Corinthians." Nay, even a 
Jew, Dr. Nunes, a Spanish physician, then settled at Sa- 
vannah, in Georgia, used to say, with great earnestness, 
"That Paul of Tarsus was one of the finest writers I have 
ever read. I wish the thirteenth chapter of his first letter 
to the Corinthians were wrote in letters of gold. And 
I wish every Jew were to carry it with him wherever he 
went." He judged (and herein he certainly judged 
right) that this single chapter contained the whole of 
true religion. It contains "whatsoever things are just, 
whatsoever things are pure, whatsoever things are lovely : 
if there be any virtue, if there be any praise," it is all con- 
tained in this. 

In order to see this in the clearest light, we may con- 
sider, 



64 



Selections from Wesley. 



I. What the charity here spoken of is : 

II. What those things are which are usually put in the 
place of it. We may then, 

III. Observe, that neither of them, nor all of them put 
together, can supply the want of it. 

I. We are first, to consider, what this charity is. What 
is the nature, and what are the properties of it ? 

St. Paul's word is 'Aydrr^, exactly answering to the 
plain English word love. And accordingly it is so 
rendered in all the old translations of the Bible. So it 
stood in William Tindale's Bible, which I suppose was the 
first English translation of the whole Bible. So it was 
also in the Bible published by the authority of king Henry 
VIII. So it was likewise, in all the editions of the Bible 
that were successively published in England during the 
reign of king Edward VI., queen Elizabeth, and king 
James I. Nay, so it is found in the Bibles of king Charles 
the First's reign : I believe, to the period of it. The first 
Bibles I have seen, wherein the word was changed, were 
those printed by Roger Daniel and John Field, printers 
to the parliament, in the year 1649. Hence it seems 
probable that the alteration was made during the sitting 
of the long parliament: probably it was then that the 
Latin word charity w r as put in place of the English word 
love. It was in an unhappy hour this alteration was 
made: the ill effects of it remain to this day; and these 
may be observed, not only among the poor and illiterate ; 
— not only thousands of common men and women, no 
more understand the word charity, than they do the 
original Greek; — but the same miserable mistake has 
diffused itself among men of education and learning. 
Thousands of these are misled thereby, and imagine that 
the charity treated of in this chapter refers chiefly, if 
not wholly, to outward actions, and to mean little more 
than almsgiving! I have heard many sermons preached 
upon this chapter; particularly before the University of 



Charity. 



65 



Oxford. And I never heard more than one, wherein the 
meaning of it was not totally misrepresented. But had the 
old and proper word love been retained, there would have 
been no room for misrepresentation. 

But what kind of love is that whereof the apostle is 
speaking throughout the chapter? Many persons of 
eminent learning and piety apprehend that it is the love 
of God. But from reading the whole chapter number- 
less times, and considering it in every light, I am thor- 
oughly persuaded that what St. Paul is here directly 
speaking of is the love of our neighbour. I believe who- 
ever carefully weighs the whole tenor of his discourse, 
will be fully convinced of this. But it must be allowed 
to be such a love of our neighbour, as can only spring 
from a love of God. And whence does this love of God 
flow ? Only f r om that faith which is of the operation of 
God ; which whoever has, has a direct evidence that "God 
was in Christ reconciling the word unto himself/' When 
this is particularly applied to his heart, so that he can say, 
with humble boldness, "the life which I now live, I live 
by faith in the Son of God, who loved me, and gave him- 
self for me then, and not till then, "the love of God is 
shed abroad in his heart." And this love sweetly con- 
strains him to love every child of man with the love which 
is here spoken of ; not with a love of esteem or of com- 
placence ; for this can have no place with regard to those 
who are (if not his personal enemies, yet) enemies to 
God and their own souls ; but with a love of benevolence, 
— of tender good will to all the souls that God has made. 

But it may be asked, "If there be no true love of our 
neighbour, but that which springs from the love of God : 
and if the love of God flows from no other fountain than 
faith in the Son of God ; does it not follow, that the whole 
heathen world is excluded from all possibility of salva- 
tion? Seeing they are cut off from faith : for faith cometh 
by hearing ; and how shall they hear without a preacher ?" 
5 



i 



66 



Selections from Wesley. 



I answer, St. Paul's words, spoken on another occasion, 
are applicable to this ; "What the law speaketh, it speaketh 
to them that are under the law." Accordingly, that sen- 
tence, "He that believeth not shall be damned," is spoken 
of them to whom the gospel is preached. Others it does 
not concern: and we are not required to determine any 
thing touching their final state. How it will please God, 
the Judge of all, to deal with them, we may leave to God 
himself. But this we know, that he is not the God of the 
Christians only, but the God of the heathens also; that 
he is "rich in mercy to all that call upon him," according 
to the light they have ; and that "in every nation, he that 
feareth God and worketh righteousness, is accepted of 
him." 

But to return. This is the nature of that love, whereof 
the apostle is here speaking. But what are the properties 
of it; the fruits which are inseparable from it? The 
apostle reckons up many of them; but the principal of 
them are these. 

First, Love is not puffed up. As is the measure of love, 
so is the measure of humility. Nothing humbles the soul 
so deeply as love : it casts out all "high conceits, engender- 
ing pride;" all arrogance and overweening; makes us 
little, and poor, and base, and vile in our own eyes. It 
abases us both before God and man ; makes us willing to 
be the least of all, and the servants of all, and teaches us 
to say, "A mote in the sun beam is little, but I am in- 
finitely less in the presence of God." 

Secondly, Love is not provoked. Our present English 
translation renders it, "it is not easily provoked." But 
how did the word easily come in ? There is not a tittle of 
it in the text : the words of the apostle are simply these, 
ov rrapo^vvsrat. Is it not probable, it was inserted by the 
translators, with a design to excuse St. Paul, for fear 
his practice should appear to contradict his doctrine? For 
we read (Acts xv, 36, et seq.), "And some days after, 



Charity. 



67 



Paul said unto Barnabas, Let us go again and visit our 
brethren in every city, where we have preached the word 
of the Lord, and see how they do. And Barnabas de- 
termined to take with them John, whose surname was 
Mark. But Paul thought not good to take with them 
one who departed from the work. And the contention 
was so sharp between them, that they departed asunder 
one from the other: and so Barnabas took Mark, and 
sailed unto Cyprus ; and Paul chose Silas, and departed ; 
being recommended by the brethren unto the grace of 
God. And he went through Syria and Cilicia, confirming 
the churches." 

Would not any one think, on reading these words, that 
they were both equally sharp? That Paul was just as 
hot as Barnabas, and as much wanting in love as he? 
But the text says no such thing; as will be plain, if we 
consider first the occasion. When St. Paul proposed, that 
they should "again visit the brethren in every city, where 
they had preached the word," so far they were agreed. 
"And Barnabas determined to take with them John," 
because he was his sister's son, without receiving or 
asking St. Paul's advice. "But Paul thought not good 
to take him with them who had departed from them from 
Pamphylia;" whether through sloth or cowardice; "and 
went not with them to the work." And undoubtedly he 
thought right : he had reason on his side. The following 
words are, kyevero ovv rraQo^vafiog : literally, "And there 
was a fit of anger." It does not say in St. Paul : probably 
it was Barnabas alone; who thus supplied the want of 
reason with passion : "so that they parted asunder." And 
Barnabas, resolved to have his own way, did as his 
nephew had done before ; "departed from the work," — 
"took Mark with him, and sailed to Cyprus." But Paul 
went on in his work, "being recommended by the brethren 
to the grace of God :" which Barnabas seems not to have 
stayed for. "And he went through Syria and Cilicia, 



68 



Selections from Wesley. 



confirming the churches/' From the whole account, it 
does not appear that St. Paul was in any fault: that he 
either felt any temper, or spoke any word contrary to the 
law of love. Therefore, not being in any fault, he does 
not need any excuse. 

Certainly he who is full of love is "gentle towards all 
men." He "in meekness instructs those that oppose them- 
selves;" that oppose what he loves most, even the truth 
of God, or that holiness without which no man shall see 
the Lord: not knowing but "God, peradventure, may 
bring them to the knowledge of the truth." However 
provoked, he does "not return evil for evil, or railing for 
railing." Yea, he "blesses those that curse him, and does 
good to them that despitefully use him and persecute 
him." He "is not overcome of evil, but" always "over- 
comes evil with good." 

Thirdly, Love is long suffering. It endures not a few 
affronts, reproaches, injuries; but all things, which God 
is pleased to permit either men or devils to inflict. It 
arms the soul with inviolable patience : not harsh, stoical 
patience, but yielding as the air, which, making no 
resistance to the stroke, receives no harm thereby. The 
lover of mankind remembers him who suffered for us, 
"leaving us an example that we might tread in his steps." 
Accordingly, "if his enemy hunger, he feeds him ; if he 
thirst, he gives him drink :" and by so doing, he "heaps 
coals of fire," of melting love, upon his head. "And 
many w T aters cannot quench this love: neither can the 
floods" of ingratitude "drown it." 

II. We are, secondly, to inquire, What those things are, 
which it is commonly supposed, will supply the place of 
love ? And the first of these is eloquence : a faculty of 
talking well, particularly on religious subjects. Men are 
generally inclined to think well of one that talks well. 
If he speaks properly and fluently of God, and the things 
of God, who can doubt of his being in God's favour? 



Charity. 



69 



And it is very natural for him to think well of himself: 
to have as favourable an opinion of himself as others 
have. 

But men of reflection are not satisfied with this : they 
are not content with a flood of words ; they prefer think- 
ing before talking; and judge, one that knows much is far 
preferable to one that talks much. And it is certain, 
knowledge is an excellent gift of God ; particularly knowl- 
edge of the Holy Scriptures, in which are contained all 
the depths of divine knowledge and wisdom. Hence it 
is generally thought that a man of much knowledge, 
knowledge of Scripture in particular, must not only be in 
the favour of God, but likewise enjoy a high degree of it. 

But men of deeper reflection are apt to say, "I lay no 
stress upon any other knowledge, but the knowledge of 
God by faith. Faith is the only knowledge, which, in 
the sight of God, is of great price. 'We are saved by 
faith by faith alone : this is the one thing needful. He 
that believeth, and he alone, shall be saved everlastingly." 
There is much truth in this: it is unquestionably true, 
that "we are saved by faith :" consequently, that "he that 
believeth shall be saved, and he that believeth not shall 
be damned." 

But some men will say, with the apostle James, "Show 
me thy faith without thy works" (if thou canst; but 
indeed it is impossible) ; "and I will show thee my faith 
by my works." And many are induced to think that good 
works, works of piety and mercy, are of far more conse- 
quence than faith itself ; and will supply the want of every 
other qualification for heaven. Indeed, this seems to be 
the general sentiment, not only of the members of the 
church of Rome, but of Protestants also ; not of the giddy 
and thoughtless, but the serious members of our own 
church. 

And this cannot be denied, our Lord himself hath said, 
"Ye shall know them by their fruits :" by their works 



70 



Selections from Wesley. 



ye know them that believe, and them that believe not. 
But yet it may be doubted, whether there is not a surer 
proof of the sincerity of our faith, than even our works : 
that is, our willingly suffering for righteousness' sake: 
especially if, after suffering reproach, and pain, and loss 
of friends and substance, a man gives up life itself; yea, 
by a shameful and painful death, by giving his body to be 
burned, rather than he would give up faith and a good 
conscience, by neglecting his known duty. 

It is proper to observe here, first, What a beautiful 
gradation there is, each step rising above the other, in 
the enumeration of those several things, which some or 
other of those that are called Christians, and are usuallv 
accounted so, really believe will supply the absence of 
love. St. Paul begins at the lowest point, talking well, 
and advances step by step ; every one rising higher than 
the preceding, till he comes to the highest of all. A step 
above eloquence is knowledge : faith is a step above this. 
Good works are a step above that faith : and even above 
this, is suffering for righteousness' sake. Nothing is 
higher than this, but Christian love: the love of our 
neighbour, flowing from the love of God. 

It may be proper to observe, secondly, That whatever 
passes for religion in any part of the Christian world 
(whether it be a part of religion, or no part at all, but 
either folly, superstition, or wickedness) may with very 
little difficulty be reduced to one or other of these heads. 
Every thing which is supposed to be religion, either by 
Protestants or Romanists, and is not, is contained under 
one or another of these five particulars. Make trial, as 
often as you please, with any thing that is called religion, 
but improperly so called, and you will find the rule to 
hold without any exception. 

III. I am now, in the third place, to demonstrate, to all 
who have ears to hear, who do not harden themselves 
against conviction, that neither any one of these five quali- 



Charity. 



71 



fications, nor all of them together, will avail any thing 
before God, without the love above described. 

In order to do this in the clearest manner, we may 
consider them one by one. And, first, "Though I speak 
with the tongues of men and of angels — with an elo- 
quence such as never was found in men, concerning the 
nature, attributes, and works of God, whether of creation 
or providence ; though I were not herein a whit behind the 
chief of the apostles ; preaching like St. Peter, and pray- 
ing like St. John ; — yet unless humble, gentle, patient 
love, be the ruling temper of my soul, I am no better in 
the judgment of God, "than sounding brass, or a rumbling 
cymbal. " The highest eloquence, therefore, either in 
private conversation, or in public ministrations; the 
brightest talents either for preaching or prayer; if they 
were not joined with humble, meek, and patient resig- 
nation, might sink me the deeper into hell, but will not 
bring me one step nearer heaven. 

A plain instance may illustrate this. I knew a young 
man between fifty and sixty years ago, who, during the 
course of several years, never endeavoured to convince 
any one of a religious truth, but he zvas convinced : and he 
never endeavoured to persuade any one to engage in a 
religious practice, but he was persuaded : what then ? 
All that power of convincing speech, all that force of 
persuasion, if it was not joined with meekness and lowli- 
ness, with resignation and patient love, would no more 
qualify him for the fruition of God, than a clear voice, 
or a fine complexion. Nay, it would rather procure him 
a hotter place in everlasting burnings ! 

Secondly : "Though I have the gift of prophecy !" — of 
foretelling those future events which no creature can 
foresee; and "though I understand all [the] mysteries'' 
of nature, of providence, and the word of God; and 
"have all knowledge" of things, divine or human, that any 
mortal ever attained to ; though I can explain the most 



72 



Selections from Wesley. 



mysterious passages of Daniel, of Ezekiel, and the Reve- 
lation ; — yet if I have not humility, gentleness, and resig- 
nation. "I am nothing" in the sight of God. 

A little before the conclusion of the late war in 
Flanders, one who came from thence gave us a very 
strange relation. I knew not what judgment to form of 
this; but waited till John Haime should come over, of 
whose veracity I could no more doubt, than of his under- 
standing. The account he gave was this: — "J onat han 
Pyrah was a member of our society in Flanders. I knew 
him some years, and knew him to be a man of an 
unblamable character. One day he was summoned to 
appear before the board of general officers. One of them 
said, What is this which we hear of you? We hear you 
are turned prophet, and that you foretell the downfall of 
the bloody house of Bourbon, and the haughty house of 
Austria. We should be glad if you were a real prophet, 
and if your prophecies came true. But what sign do you 
give, to convince us you are so ; and that your predictions 
will come to pass? He readily answered, 'Gentlemen, I 
give you a sign. To morrow at twelve o'clock, you shall 
have such a storm of thunder and lightning, as you never 
had before since you came into Flanders. I give you a 
second sign : as little as any of you expect any such thing, 
as little appearance of it as there is now, you shall have a 
general engagement with the French within three days. 
I give you a third sign : I shall be ordered to advance in 
the first line. If I am a false prophet, I shall be shot dead 
at the first discharge. But if I am a true prophet, I shall 
only receive a musket ball in the calf of my left leg/ At 
twelve the next day there was such thunder and lightning 
as they never had before in Flanders. On the third day, 
contrary to all expectation, was the general battle of 
Fontenoy. He was ordered to advance in the first line. 
And at the very first discharge, he did receive a musket 
ball in the calf of his left leg." 



Charity. 



73 



And yet all this profited him nothing, either for 
temporal or eternal happiness. When the war was over, 
he returned to England; but the story was got before 
him: in consequence of which he was sent for by the 

countess of St s, and several other persons of quality, 

who were desirous to receive so surprising an account 
from his own mouth. He could not bear so much honour. 
It quite turned his brain. In a little time he ran stark 
mad. And so he continues to this day, living still, as I 
apprehend, on Wibsey Mooreside, within a few miles of 
Leeds. 

And what would it profit a man to "have all knowl- 
edge," even that which is infinitely preferable to all other, 
the knowledge of the Holy Scripture? I knew a young 
man about twenty years ago, who was so thoroughly 
acquainted with the Bible, that if he was questioned con- 
cerning any Hebrew word in the Old, or any Greek word 
in the New Testament, he would tell, after a little pause, 
not only how often the one or the other occurred in the 
Bible, but also what it meant in every place. His name 
was Thomas Walsh.* Such a master of Biblic knowl- 
edge I never saw before, and never expect to see again. 
Yet if with all his knowledge he had been void of love ; 
if he had been proud, passionate, or impatient : he and all 
his knowledge would have perished together, as sure as 
ever he was born. 

"And though I have all faith, so that I could remove 
mountains." — The faith which is able to do this, cannot 
be the fruit of vain imagination, a mere madman's dream, 
a system of opinions ; but must be a real work of God : 
otherwise it could not have such an effect. Yet if this 
faith does not work by love, if it does not produce uni- 
versal holiness, if it does not bring forth lowliness, meek- 
ness, and resignation, it will profit me nothing. This is as 



* His journal, written by himself, is extant. 



74 



Selections from Wesley. 



certain a truth as any that is delivered in the whole oracles 
of God. All faith that is, that ever was, or ever can be, 
separate from tender benevolence to every child of man, 
friend or foe, Christian, Jew, heretic, or pagan ; — separate 
from gentleness to all men ; separate from resignation in 
all events, and contentedness in all conditions ; — is not the 
faith of a Christian, and will stand us in no stead before 
the face of God. 

Hear ye this, all you that are called Methodists ! You, 
of all men living are most concerned herein. You con- 
stantly speak of salvation by faith: and you are in the 
right for so doing. You maintain (one and all) that a 
man is justified by faith, without the works of the law. 
And you cannot do otherwise, without giving up the 
Bible, and betraying your own souls. You insist upon it, 
that we are saved by faith : and undoubtedly, so we are. 
But consider, meantime, that let us have ever so much 
faith, and be our faith ever so strong, it will never save 
us from hell, unless it now save us from all unholy 
tempers ; from pride, passion, impatience ; from all arro- 
gance of spirit, all haughtiness and over bearing; from 
wrath, anger, bitterness; from discontent, murmuring, 
fretfulness, peevishness. We are of all men most inexcus- 
able, if having been so frequently guarded against that 
strong delusion, we still, while we indulge any of these 
tempers, bless ourselves, and dream we are in the way to 
heaven ! 

Fourthly : "Although I give all my goods to the poor ;" 
— though I divide all my real, and all my personal estate 
into small portions (so the original word properly sig- 
nifies) ; and diligently bestow it on those who, I have 
reason to believe, are the most proper objects ; — yet if I 
am proud, passionate, or discontented ; if I give way to 
any of these tempers ; whatever good I may do to others, 
I do none to my own soul. Oh how pitiable a case is this ! 
Who would not grieve, that these beneficent men should 



Charity. 



75 



lose all their labour ! It is true, many of them have a re- 
ward in this world, if not before, yet after their death. 
They have costly and pompous funerals. They have 
marble monuments of the most exquisite workmanship. 
They have epitaphs wrote in the most elegant strain, 
which extol their virtues to the skies. Perhaps they have 
yearly orations spoken over them, to transmit their 
memory to all generations. So have many founders of 
religious houses, of colleges, alms houses, and most char- 
itable institutions. And it* is an allowed rule, that 
none can exceed in the praise of the founder of his house, 
college, or hospital. But still what a poor reward is this ! 
Will it add to their comfort or to their misery, suppose 
(which must be the case, if they did not die in faith) that 
they are in the hands of the devil and his angels ! What 
insults, what cutting reproaches, would these occasion, 
from their infernal companions ! Oh that they were wise ! 
that all those who are zealous of good works, would put 
them in their proper place ; would not imagine, they can 
supply the want of holy tempers ; but take care that they 
may spring from them ! 

How exceeding strange must this sound in the ears of 
most of those who are, by the courtesy of England, called 
Christians! But stranger still is that assertion of the 
apostle, which comes in the last place : "Although I give 
my body to be burned, and have not love, it profiteth me 
nothing." Although rather than deny the faith, rather 
than commit a known sin, or omit a known duty, I volun- 
tarily submit to a cruel death ; "deliver up my body to be 
burned ;" yet if I am under the power of pride, or anger, 
or fretfulness, — "it profiteth me nothing." 

Perhaps this may be illustrated by an example. We 
have a remarkable account in the tracts of Dr. Geddes 
(a civilian, who was envoy from queen Anne to the court 
of Portugal, in the latter end of her reign). He was 
present at one of those autos de fe (acts of faith) where- 



76 



Selections from Wesley 



in the Roman inquisitors burned heretics alive. One of 
the persons who was then brought out for execution, 
having been confined in the dungeons of the inquisition, 
had not seen the sun for many years. It proved a bright 
sunshiny day. Looking up, he cried out in surprise, "Oh 
how can any one who sees that glorious luminary, worship 
any but the God that made it!" A friar standing by, 
ordered them to run an iron gag through his lips, that 
he might speak no more. Now what did that poor man 
feel within when this order was executed ? If he said in 
his heart, though he could not utter it with his lips, 
"Father, forgive them, for they know not what they do ;" 
undoubtedly the angels of God were ready to carry his 
soul into Abraham's bosom. But if, instead of this, he 
cherished the resentment in his heart, which he could not 
express with his tongue, although his body was consumed 
by the flames, I will not say his soul went to paradise. 

The sum of all that has been observed is this : whatever 
I speak, whatever I know, whatever I believe, whatever 
I do, whatever I suffer ; if I have not the faith that work- 
eth by love ; that produces love to God and all mankind ; I 
am not in the narrow way which leadeth to life ; but in the 
broad road that leadeth to destruction. In other words : 
whatever eloquence I have; whatever natural or super- 
natural knowledge; whatever faith I have received from 
God; whatever works I do, whether of piety or mercy; 
whatever sufferings I undergo for conscience' sake, even 
though I resist unto blood : all these things put together, 
however applauded of men, will avail nothing before God, 
unless I am meek and lowly in heart, and can say in all 
things, "Not as I will, but as thou wilt !" 

We conclude from the whole (and it can never be too 
much inculcated, because all the world votes on the other 
side) that true religion, in the very essence of it, is 
nothing short of holy tempers. Consequently all other 
religion, whatever name it bears, whether Pagan, Mo- 



Charity. 



77 



hammedan, Jewish, or Christian ; and whether Popish or 
Protestant, Lutheran or Reformed; without these, is 
lighter than vanity itself. 

Let every man, therefore, that has a soul to be saved, 
see that he secure this one point. With all his eloquence, 
his knowledge, his faith, works, and sufferings, let him 
hold fast this "one thing needful/' He that through the 
power of faith, endureth to the end in humble, gentle, 
patient love ; he, and he alone, shall, through the merits of 
Christ, "inherit the kingdom prepared from the founda- 
tion of the world." 

London, Oct. 15, 1784. 



78 



Selections from Wesley. 



GOD'S VINEYARD. 

[Arminian Magazine, 1789. Works, ii, 388-96.] 

" What could have been done more to my vineyard, that I have not 
done in it? Wherefore, when I looked that it should bring forth grapes, 
brought it forth wild grapes? " — Isa. v, 4. 

The vineyard of the Lord, taking the word in its widest 
sense, may include the whole world. All the inhabitants 
of the earth, may, in some sense, be called, "the vineyard 
of the Lord;" "who hath made all nations of men, to 
dwell on all the face of the earth ; that they might seek 
the Lord, if haply they may feel after him, and find him." 
But, in a narrower sense, the vineyard of the Lord, may 
mean, the Christian world ; that is, all that name the name 
of Christ, and profess to obey his word. In a still nar- 
rower sense, it may be understood of what is termed, the 
reformed part of the Christian church. In the narrowest 
of all, one may, by that phrase, "the vineyard of the 
Lord," mean, the body of people commonly called Metho- 
dists. In this sense I understand it now, meaning thereby 
that society only, which began at Oxford, in the year 
1729, and remains united at this day. Understanding the 
word in this sense, I repeat the question w r hich God pro- 
poses to the prophet : "What could have been done more 
to my vineyard, that I have not done in it? Wherefore, 
when I looked that it should bring forth grapes, brought 
it forth wild grapes?" 

What could God have done more in this his vineyard 
(suppose he had designed it should put forth great 
branches and spread over the earth) which he hath not 
done in it ; 

I. With regard to doctrine ? 

II. With regard to Scriptural helps? 

III. With regard to discipline ? And, 

IV. With regard to outward protection ? 



God's Vineyard. 



79 



These things being considered, I would then briefly in- 
quire, "Wherefore, when he looked it should bring forth 
grapes, brought it forth wild grapes ?" 

I. First, What could have been done in this his vine- 
yard, which God hath not done in it? What could have 
been done more with regard to doctrine ? From the very 
beginning, from the time that four young men united to- 
gether, each of them was homo unius libri; "a man of 
one book." God taught them all, to make his "word a 
lantern unto their feet, and a light in all their paths." 
They had one, and only one, rule of judgment with re- 
gard to all their tempers, words, and actions; namely, 
the oracles of 'God. They were one and all determined 
to be Bible Christians. They were continually reproached 
for this very thing : some terming them, in derision, Bible 
bigots : others, Bible moths : feeding, they said, upon the 
Bible, as moths do upon cloth. And indeed, unto this 
day, it is their constant endeavour to think and speak as 
the oracles of God. 

It is true, a learned man, Dr. Trapp, soon after their 
setting out, gave a very different account of them. "When 
I saw," said the Doctor, "these two books, 'The Treatise 
on Christian Perfection/ and 'The Serious Call to a 
Holy Life/ I thought these books will certainly do mis- 
chief. And so it proved ; for presently after up sprung 
the Methodists. So he (Mr. Law) was their parent." 
Although this was not entirely true, yet there was some 
truth in it. All the Methodists carefully read these books, 
and were greatly profited thereby. Yet they did by no 
means spring from them, but from the Holy Scriptures ; 
being "born again," as St. Peter speaks, "by the word 
of God, which liveth and abideth for ever." . . . 

It has been frequently observed, that very few were 
clear in their judgment both with regard to justification 
and sanctification. Many who have spoken and written 
admirably well, concerning justification, had no clear con- 



80 



Selections from Wesley. 



ception, nay, were totally ignorant of the doctrine of 
sanctification. Who has wrote more ably than Martin 
Luther, on justification by faith alone? And who was 
more ignorant of the doctrine of sanctification, or more 
confused in his conceptions of it? In order to be thor- 
oughly convinced of this, of his total ignorance with 
regard to sanctification, there needs no more than to read 
over, without prejudice, his celebrated comment on the 
epistle to the Galatians. On the other hand, how many 
writers of the Romish church (as Francis Sales and 
Juan de Castaniza, in particular) have wrote strongly and 
scripturally on sanctification ; who, nevertheless, were en- 
tirely unacquainted with the nature of justification? In- 
somuch that the whole body of their divines at the council 
of Trent, in their Catechismns ad Parochos (catechism 
which every parish priest is to teach his people), totally 
confound sanctification and justification together. But 
it has pleased God to give the Methodists a full and clear 
knowledge of each, and the wide difference between them. 

They know, indeed, that at the same time a man is 
justified, sanctification properly begins. For when he is 
justified, he is "born again," "born from above," "born of 
the Spirit:" which, although it is not (as some suppose) 
the whole process of sanctification, is doubtless the gate 
of it. Of this, likewise, God has given them a full view. 
They know, the new birth implies as great a change in the 
soul, in him that is "born of the Spirit," as was wrought 
in his body when he was born of a woman: not an out- 
ward change only, as from drunkenness to sobriety, from 
robbery or theft to honesty (this is the poor, dry, miser- 
able conceit of those that know nothing of real religion), 
but an inward change from all unholy, to all holy tempers ; 
from pride, to humility; from passionateness, to meek- 
ness; from peevishness and discontent, to patience and 
resignation : in a word, from an earthly, sensual, devilish 
mind, to the mind that was in Christ Jesus. 



God's Vineyard. 



81 



It is true, a late very eminent author, in his strange 
treatise on regeneration, proceeds entirely on the supposi- 
tion, that it is the whole gradual progress of sanctification. 
No; it is only the threshold of sanctification; the first 
entrance upon it. And as, in the natural birth, a man is 
born at once, and then grows larger and stronger by 
degrees ; so in the spiritual birth, a man is born at once, 
and then gradually increases in spiritual stature and 
strength. The new birth, therefore, is the first point of 
sanctification, which may increase more and more unto the 
perfect day. 

It is, then, a great blessing given to this people, that as 
they do not think or speak of justification, so as to super- 
sede sanctification ; so neither do they think or speak of 
sanctification, so as to supersede justification. They take 
care to keep each in its own place ; laying equal stress on 
one and the other. They know, God has joined these 
together, and it is not for man to put them asunder : there- 
fore they maintain, with equal zeal and diligence, the 
doctrine of free, full, present justification, on the one 
hand ; and of entire sanctification both of heart and life, 
on the other: being as tenacious of inward holiness, as 
any Mystic ; and of outward, as any Pharisee. 

Who then is a Christian, according to the light which 
God hath vouchsafed to this people? He that, being 
"justified by faith, hath peace with God through our Lord 
Jesus Christ ;" and, at the same time, is "born again,' 9 
"born from above," "born of the Spirit inwardly 
changed from the image of the devil, to that "image of 
God wherein he was created :" he that finds the love of 
God shed abroad in his heart by the Holy Ghost which is 
given unto him ; and whom this love sweetly constrains to 
love his neighbour, every man, as himself: he that has 
learned of his Lord to be meek and lowly in heart, and in 
every state to be content : he in whom is that whole mind, 
all those tempers, which were also in Christ Jesus: he 
6 



82 



Selections from Wesley. 



that abstains from all appearance of evil, in his actions ; 
and that offends not with his tongue : he that walks in all 
the commandments of God, and in all his ordinances, 
blameless: he that, in all his intercourse with men, does 
to others as he would they should do to him ; and in his 
whole life and conversation, whether he eats or drinks, 
or whatsoever he doeth, doeth all to the glory of God. 

Now what could God have done more for this his vine- 
yard, which he hath not done in it, with regard to doc- 
trine ? We are to inquire, 

II. Secondly, What could have been done which he 
hath not done in it, with regard to spiritual helps ? 

Let us consider this matter from the very beginning. 
Two young clergymen, not very remarkable any way, of 
middle age, having a tolerable measure of health, though 
rather weak than strong, began, about fifty years ago, 
to call sinners to repentance. This they did, for a time, 
in many of the churches in and about London. But two 
difficulties arose: first, the churches were so crowded, 
that many of the parishioners could not get in : secondly, 
they preached new doctrines ; that we are saved by faith, 
and that "without holiness no man could see the Lord." 
For one or other of these reasons, they were not long 
suffered to preach in the churches. They then preached 
in Moorfields, Kennington Common, and in many other 
public places. The fruit of their preaching quickly ap- 
peared. Many sinners were changed both in heart and 
life. But it seemed, this could not continue long; for 
every one clearly saw, these preachers would quickly wear 
themselves out; and no clergyman dared to assist them. 
But soon one and another, though not ordained, offered 
to assist them. God gave a signal blessing to their word. 
Many sinners were thoroughly convinced of sin, and 
many truly converted to God. Their assistants increased, 
both in number, and in the success of their labours. Some 
of them were learned; some unlearned: most of them 



God's Vineyard. 



83 



were young; a few middle aged: some of them were 
weak ; some, on the contrary, of remarkably strong under- 
standing. But it pleased God to own them all ; so that 
more and more brands were plucked out of the burning. 

It may be observed, that these clergymen, all this time, 
had no plan at all. They only went hither and thither, 
wherever they had a prospect of saving souls from death. 
But when more and more asked, "What must I do to be 
saved ?" they were desired to meet all together. Twelve 
came the first Thursday night ; forty the next ; soon after 
a hundred. And they continued to increase, till three or 
four and twenty years ago, the London society amounted 
to about 2,800. 

But how should this multitude of people be kept to- 
gether? And how should it be known, whether they 
walked worthy of their profession? They were provi- 
dentially led, when they were thinking on another thing, 
namely, paying the public debt, to divide all the people 
into little companies, or classes, according to their places 
of abode, and appoint one person in each class to see all 
the rest weekly. By this means, it was quickly discovered 
if any of them lived in any known sin. If they did, they 
were first admonished; and, when judged incorrigible, 
excluded from the society. 

This division of the people, and exclusion of those that 
walked disorderly, without any respect of persons, were 
helps which few other communities had. To these, as 
the societies increased, was soon added another. The 
stewards of the societies in each district, were desired to 
meet the preachers once a quarter, in some central place, 
to give an account of the spiritual and temporal state of 
their several societies. The use of these quarterly meet- 
ings was soon found to be exceeding great: in con- 
sideration of which, they were gradually spread to all the 
societies in the kingdom. 

In order to increase the union between the preachers, 



84 



Selections from Wesley. 



as well as that of the people, they were desired to meet 
all together in London; and, some time after, a select 
number of them. Afterwards, for more convenience, they 
met at London, Bristol, and Leeds, alternately. They spent 
a few days together in this general conference; in con- 
sidering, what might most conduce to the general good. 
The result was immediately signified to all their brethren. 
And they soon found, that what St. Paul observes of the 
whole church, may be, in a measure, applied to every 
part of it : 'The whole body being fitly framed together 
and compacted by that which every joint supplieth, 
maketh increase of the body to the edifying of itself in 
love," Eph. iv, 16. 

That this may be the more effectually done, they have 
another excellent help in the constant change of preach- 
ers : it being their rule that no preacher shall remain in the 
same circuit more than two years together; and few of 
them more than one year. Some, indeed, have imagined, 
that this was a hinderance to the work of God. But long 
experience, in every part of the kingdom, proves the con- 
trary. This has always shown, that the people profit less 
by any one person than by a variety of preachers : while 
they 

Used the gifts on each bestow'd, 
Tempered by the art of God."* 

Together with these helps, which are peculiar to their 
own society, they have all those which are enjoyed in 
common by the other members of the church of England. 

* 44 Be their talents ever so great, they will ere long grow dead them- 
selves, and so will most of those that hear them. I know, were I myself 
to preach one whole year in one place, I should preach both myself and 
most of my congregation asleep. Nor can I believe it was ever the will 
of our Lord that any congregation should have one teacher only. We 
have found by long and constant experience, that a frequent change of 
teachers is best. This preacher has one talent ; that another. No one 
whom I ever yet knew has all the talents which are needful for begin- 
ning, continuing, and perfecting the work of grace in a whole congrega- 
tion." — Second Letter to the Rev. Mr. Walker, 1756. Works, vii, 277. 



God's Vineyard. 



85 



Indeed they have been long pressed to separate from it; 
to which they have had temptations of every kind. But 
they cannot, they dare not, they will not separate from it, 
while they can remain therein with a clear conscience. 
It is true, if any sinful terms of communion were imposed 
upon them, then they would be constrained to separate; 
but as this is not the case at present, we rejoice to con- 
tinue therein. 

What then could God have done more for his vine- 
yard, which he hath not done in it, with regard to spiritual 
helps? He has hardly dealt so with any other people 
in the Christian world. If it be said, He could have 
made them a separate people, like the Moravian brethren ; 
I answer, This would have been a direct contradiction to 
his whole design in raising them up; namely, to spread 
scriptural religion throughout the land, among people of 
every denomination; leaving every one to hold his own 
opinions, and to follow his own mode of worship. This 
could only be done effectually, by leaving these things as 
they were, and endeavouring to leaven the whole nation 
with that "faith that worketh by love." 

III. Such are the spiritual helps which God has be- 
stowed on this his vineyard, with no sparing hand. Dis- 
cipline might be inserted among these ; but we may as well 
speak of it under a separate head. It is certain, that in 
this respect the Methodists are a highly favoured people. 
Nothing can be more simple, nothing more rational, than 
the Methodist discipline: it is entirely founded on com- 
mon sense, particularly applying the general rules of 
Scripture. Any person determined to save his soul, may 
be united (this is the only condition required) with them. 
But this desire must be evidenced by three marks : avoid- 
ing all known sin ; doing good after his power ; and, at- 
tending all the ordinances of God. He is then placed in 
such a class as is convenient for him, where he spends 
about an hour in a week. And the next quarter, if 



86 



Selections from Wesley. 



nothing is objected to him he is admitted into the society : 
and therein he may continue, as long as he continues to 
meet his brethren, and walks according to his profession. 

Their public service is at five in the morning, and six 
or seven in the evening, that their temporal business may 
not be hindered. Only on Sunday it begins between 
nine and ten, and concludes with the Lord's supper. On 
Sunday evening the society meets: but care is taken to 
dismiss them early, that all the heads of families may 
have time to instruct their several households. Once a 
quarter, the principal preacher in every circuit examines 
every member of the societies therein. By this means, 
if the behaviour of any one is blameable, which is fre- 
quently to be expected in so numerous a body of people, 
it is easily discovered, and either the offence or the of- 
fender removed in time. 

Whenever it is needful to exclude any disorderly mem- 
ber out of the society, it is done in the most quiet and 
inoffensive manner: only by not renewing his ticket, at 
the quarterly visitation. But in some cases, where the 
offence is great, and there is danger of public scandal, 
it is judged necessary to declare, when all the members 
are present, "A. B. is no longer a member of our society." 
Now what can be more rational or more scriptural, than 
this simple discipline ; attended from the beginning to the 
end with no trouble, expense, or delay ? 

IV. But was it possible that all these things should be 
done without a flood of opposition? The prince of this 
world was not dead, nor asleep : and would he not fight, 
that his kingdom might not be delivered up? If the 
word of the apostle be found true, in all ages and nations, 
"All they that will live godly in Christ Jesus, shall suffer 
persecution." If this be true with regard to every indi- 
vidual Christian, how much more, with regard to bodies 
of men visibly united together, with the avowed design 
to overthrow his kingdom! And what could withstand 



God's Vineyard. 



87 



the persecution he would not fail to stir up against a 
poor, defenceless, despised people, without any visible 
help, without money, without power, without friends ? 

In truth the god of this world was not asleep. Neither 
was he idle: he did fight, and that with all his power, 
that his kingdom might not be delivered up. He "brought 
forth all his hosts to war." First, he stirred up the beasts 
of the people. They roared like lions : they encompassed 
the little and defenceless on every side. And the storm 
rose higher and higher, till deliverance came in a way 
that none expected. God stirred up the heart of our late 
gracious sovereign to give such orders to his magistrates 
as, being put in execution, effectually quelled the madness 
of the people. It was about the same time that a great 
man applied personally to his majesty, begging that he 
would please to "take a course to stop these runabout 
preachers." His majesty, looking sternly upon him, 
answered without ceremony, like a king ; "I tell you, while 
I sit on the throne, no man shall be persecuted for con- 
science' sake." 

But in defiance of this, several who bore his majesty's 
commission, have persecuted them from time to time ; and 
that under colour of law ; availing themselves of what is 
called the conventicle act : one in particular, in Kent, who, 
some years since, took upon him to fine one of the preach- 
ers and several of his hearers. But they thought it their 
duty to appeal to his majesty's court of king's bench. 
The cause was given for the plaintiffs; who have ever 
since been permitted to worship God according to their 
own conscience. 

I believe this is a thing wholly without precedent. I 
find no other instance of It, in any age of the church from 
the day of pentecost to this day. Every opinion, right and 
wrong, has been tolerated, almost in every age and nation. 
Every mode of worship has been tolerated, however 
superstitious or absurd. But I do not know that true, 



88 



Selections from Wesley. 



vital, scriptural religion was ever tolerated before. For 
this the people called Methodists have abundant reason 
to praise God. In their favour, he hath wrought a new 
thing in the earth: he hath stilled the enemy and the 
avenger. This then they must ascribe unto him, the 
author of their outward as well as inward peace. 

V. What indeed could God have done more for this 
his vineyard, which he hath not done in it ? This having 
been largely showed, we may now proceed to that strong 
and tender expostulation : After all that I had done, might 
I not have looked for the most excellent grapes ; where- 
fore, then, brought it forth wild grapes? Might I not 
have expected a general increase of faith and love, of 
righteousness and true holiness ; yea, and of the fruit of 
the Spirit: love, joy, peace, long suffering, meekness, 
gentleness, fidelity, goodness, temperance? Was it not 
reasonable to expect that these fruits would have over- 
spread his wdiole church? Truly when I saw r what God 
had done among his people between forty and fifty years 
ago, when I saw them warm in their first love, magni- 
fying the Lord and rejoicing in God their Saviour, I could 
expect nothing less than that all these would have lived 
like angels here below ; that they would have walked as 
continually seeing him that is invisible ; having constant 
communion with the Father and the Son ; living in etern- 
ity and walking in eternity. I looked to see "a chosen 
generation, a royal priesthood, a holy nation, a peculiar 
people/ ? in the whole tenor of their conversation ; "show- 
ing forth his praise, who had called them into his marvel- 
lous light/' 

But instead of this it brought forth wild grapes : fruit 
of a quite contrary nature. It brought forth error in ten 
thousand shapes, turning many of the simple out of the 
way. It brought forth enthusiasm, imaginary inspi- 
ration, ascribing to the all wise God, all the wild, absurd, 
self inconsistent dreams of a heated imagination. It 



God's Vineyard. 



89 



brought forth pride, robbing the Giver of every good gift 
of the honour due to his name. It brought forth preju- 
dice, evil surmising, censoriousness, judging and condemn- 
ing one another; all totally subversive of that brotherly 
love, which is the very badge of the Christian profession : 
without which whosoever liveth is counted dead before 
God. It brought forth anger, hatred, malice, revenge, 
and every evil word and work: all direful fruits, not of 
the Holy Spirit, but of the bottomless pit ! 

It brought forth likewise in many, particularly those 
that are increased in goods, that grand poison of souls, 
the love of the world ; and that in all its branches : "the 
desire of the flesh ;" that is, the seeking happiness in the 
pleasures of sense; — "the desire of the eyes;" that is, 
seeking happiness in dress, or any of the pleasures of 
imagination; — and "the pride of life;" that is, seeking 
happiness in the praise of men ; or in that which ministers 
to all these, laying up treasures on earth. It brought forth 
self indulgence of every kind, delicacy, effeminacy, soft- 
ness: but not softness of the right kind, that melts at 
human wo. It brought such base, grovelling affections, 
such deep earthly mindedness, as that of the poor heath- 
ens, which occasioned the lamentation of their own poet 
over them, O curved in terras animce et ccelestium inanes! 
"Oh souls bowed down to earth and void of God !" 

Oh ye that have riches in possession, once more hear 
the word of the Lord! Ye that are rich in this world, 
that have food to eat, and raiment to put on, and some- 
thing over, are you clear of the curse of loving the world ? 
Are you sensible of your danger? Do you feel, "How 
hardly will they that have riches enter into the kingdom 
of heaven?" Do you continue unburned in the midst 
of the fire? Are you untouched with the love of the 
world? Are you clear from the desire of the flesh, the 
desire of the eyes, and the pride of life? Do you "put 
a knife to your throat," when you sit down to meat, lest 



90 



Selections from Wesley. 



your table should be a snare to you? Is not your belly 
your god? Is not eating and drinking, or any other 
pleasure of sense, the greatest pleasure you enjoy? Do 
not you seek happiness in dress, furniture, pictures, gar- 
dens ; or any thing else that pleases the eye ? Do not you 
grow soft and delicate? Unable to bear cold, heat, the 
wind or the rain, as you did when you were poor? Are 
you not increasing in goods, laying up treasures on 
earth; instead of restoring to God in the poor, not so 
much, or so much, but all that you can spare ? Surely "it 
is easier for a camel to go through the eye of a needle, 
than for a rich man to enter into the kingdom of heaven !" 

But why will ye still bring forth wild grapes? What 
excuse can ye make? Hath God been wanting on his 
part ? Have you not been warned over and over ? Have 
ye not been fed with "the sincere milk of the word?" 
Hath not the whole word of God been delivered to you, 
and without any mixture of error ? Were not the funda- 
mental doctrines both of free, full, present justification 
delivered to you, as well as sanctification, both gradual 
and instantaneous ? Was not every branch both of inward 
and outward holiness clearly opened, and earnestly ap- 
plied ; and that by preachers of every kind ; young and old, 
learned and unlearned? But it is well if some of you did 
not despise the helps which God had prepared for you. 
Perhaps you would hear none but clergymen; or, at 
least, none but men of learning. Will you not then give 
God leave to choose his own messengers? To send by 
whom he will send? It is well if this bad wisdom was 
not one cause of your bringing forth wild grapes ! 

Was not another cause of it your despising that ex- 
cellent help, union with a Christian society? Have you 
not read, "How can one be warm alone ;" and, "Wo be 
unto him that is alone when he f alleth ?" "But you have 
companions enough." Perhaps more than enough ; more 
than are helpful to your soul. But have you enough that 



God's Vineyard. 



91 



are athirst for God, and that labour to make you so? 
Have you companions enough, that watch over your soul, 
as they that must give account ; and that freely and faith- 
fully warn you, if you take any false step, or are in 
danger of doing so ? I fear, you have few of these com- 
panions, or else you would bring forth better fruit ! 

If you are a member of the society, do you make a full 
use of your privilege? Do you never fail to meet your 
class ; and that not as matter of form, but expecting that 
when you are met together in his name, your Lord will 
be in the midst of you? Are you truly thankful for the 
amazing liberty of conscience, which is vouchsafed to you 
and your brethren; such as never was enjoyed before, 
by persons in your circumstances ? And are you thankful 
to the Giver of every good gift for the general spread of 
true religion? Surely you can never praise God enough 
for all these blessings, so plentifully showered down upon 
you, till you praise him with angels and archangels, 
and all the company of heaven ! 

Witney, Oct. 17, 1787. 



TREATISES. 



A PLAIN ACCOUNT 

OF 

THE PEOPLE CALLED METHODISTS* 

IN A LETTER TO 

THE REV. MR. PERRONET, 

VICAR OF SHOREKAM, IN KENT. 

Written in the year 1748. 
[1749. Works ^ v, 176-go.] 

Reverend and Dear Sir, — Some time since, you de- 
sired an account of the whole economy of the people com- 
monly called Methodists. And you received a true (as 
far as it went) but not a full account. To supply what 
I think was wanting in that, I send you this account, that 
you may know, not only their practice on every head, but 
likewise the reasons whereon it is grounded, the occasion 
of every step they have taken, and the advantages reaped 
thereby. 

But I must premise, that as they had not the least ex- 
pectation, at first, of any thing like what has since fol- 
lowed, so they had no previous design or plan at all ; but 
every thing arose just as the occasion offered. They 
saw or felt some impending or pressing evil, or some 

* " In that little tract, 'A Plain Account of the People called Metho- 
dists,' you see our whole plan. We have but one point in view ; to be 
altogether Christians, Scriptural, rational Christians." — Letter to Miss 
Bishop, 1767. Works, vii, 159. 

93 



94 



Selections from Wesley. 



good end necessary to be pursued. And many times they 
fell unawares on the very thing which secured the good, 
or removed the evil. At other times, they consulted on the 
most probable means, following only common sense and 
Scripture : though they generally found, in looking back, 
something in Christian antiquity likewise, very nearly 
parallel thereto. 

I. About ten years ago, my brother and I were desired 
to preach in many parts of London. We had no view 
therein, but so far as we were able, (and we knew God 
could work by whomsoever it pleased him,) to convince 
those who would hear what true Christianity was, and to 
persuade them to embrace it. 

The points we chiefly insisted upon were four: First, 
that orthodoxy, or right opinions, is, at best, but a very 
slender part of religion, if it can be allowed to be any 
part of it at all;* that neither does religion consist in 
negatives, in bare harmlessness of any kind ; nor merely 
in externals, in doing good, or using the means of grace, 
in works of piety (so called) or of charity; that it is 
nothing short of, or different from, "the mind that was 
in Christ;" the image of God stamped upon the heart; 
inward righteousness, attended with the peace of God ; 
and "joy in the Holy Ghost." Secondly, that the only 
way under heaven to this religion is, to "repent and 

* 4< Indeed it is not a little sin, to represent trifles as necessary to sal- 
vation ; such as going of pilgrimages, or any thing that is not expressly 
enjoined in the holy Scripture. Among these we may undoubtedly rank 
orthodoxy, or right opinions. We know indeed that wrong opinions in 
religion naturally lead to wrong tempers, or wrong practices ; and that, 
consequently, it is our bounden duty to pray that we may have a right 
judgment in all things. But still a man may judge as accurately as the 
devil, and yet be as wicked as he." — From one of the last sermons, On 
the Wedding Garment, 1 790. Works, ii, 459. 

" Though right tempers cannot subsist without right opinion, yet 
right opinion may subsist without right tempers. There may be a right 
opinion of God, without either love, or one right temper toward him. 
Satan is a proof of it." — Remarks on Ki A Defense of Aspasio Vindicated" 
1766. Works \ vi, 126. 



The People Called Methodists. 



95 



believe the Gospel ;" or (as the Apostle words it) 
"repentance toward God, and faith in our Lord Jesus 
Christ." Thirdly, that by this faith, "he that worketh 
not, but believeth on him that justifieth the ungodly, is 
justified freely by his grace, through the redemption 
which is in Jesus Christ." And, Lastly, that "being justi- 
fied by faith," we taste of the heaven to which we are 
going; we are holy and happy; we tread down sin and 
fear, and "sit in heavenly places with Christ Jesus." 

Many of those who heard this began to cry out that 
we brought "strange things to their ears; that this was 
doctrine which they never heard before, or at least never 
regarded. They "searched the Scriptures whether these 
things were so," and acknowledged "the truth as it is in 
Jesus." Their hearts also were influenced as well as 
their understandings, and they determined to follow "Je- 
sus Christ, and him crucified." 

Immediately they were surrounded with difficulties; — 
all the world rose up against them ; neighbours, strangers, 
acquaintance, relations, friends, began to cry out amain, 
"Be not righteous overmuch ; why shouldest thou destroy 
thyself?" Let not "much religion make thee mad." 

One, and another, and another came to us, asking, what 
they should do, being distressed on every side ; as every 
one strove to weaken, and none to strengthen, their hands 
in God. We advised them, "Strengthen you one another. 
Talk together as often as you can. And pray earnestly 
with and for one another, that you may 'endure to the end, 
and be saved.' " Against this advice we presumed there 
could be no objection ; as being grounded on the plainest 
reason, and on so many scriptures both of the Old Testa- 
ment and New, that it would be tedious to recite them. 

They said, "But we want you likewise to talk with us 
often, to direct and quicken us in our way, to give us the 
advices which you well know we need, and to pray with us, 
as well as for us." I asked, Which of you desire this? 



96 



Selections from Wesley. 



Let me know your names and places of abode. They did 
so. But I soon found they were too many for me to talk 
with severally so often as they wanted it. So I told them, 
"If you will all of you come together every Thursday, 
in the evening, I will gladly spend some time with you in 
prayer, and give you the best advice I can/' 

Thus arose, without any previous design on either side, 
what was afterward called a Society;* a very innocent 
name, and very common in London, for any number of 
people associating themselves together. The thing pro- 
posed in their associating themselves together was obvious 
to every one. They wanted to "flee from the wrath to 
come/' and to assist each other in so doing. They there- 
fore united themselves "in order to pray together, to re- 
ceive the word of exhortation, and to watch over one 
another in love, that they might help each other to work 
out their salvation." 

There is one only condition previously required in those 



* 44 I now advised the serious part of the congregation to form them- 
selves into a sort of little society, and to meet once or twice a week, in 
order to instruct, exhort, and reprove one another. And out of these I 
selected a smaller number, for a more intimate union with each other ; 
in order to which I met them together at my house every Sunday in the 
afternoon. [Savannah, Ga., 1736.] . . . 

44 After the evening service, as many of my parishioners as desire it, 
meet at my house (as they do also on Wednesday evening), and spend 
about an hour in prayer, singing, and mutual exhortation. A small 
number (mostly those who design to communicate the next day) meet 
here on Saturday evening ; and a few of these come to me on the other 
evenings, and pass half an hour in the same employment. 

44 1 cannot but observe that these were the first rudiments of the Meth- 
odist societies. But who could then have even formed a conjecture 
whereto they would grow ? . . . 

44 On Monday, May 1 [1738], our little society began in London. But 
it may be observed, the first rise of Methodism, so called, was in Novem- 
ber, 1729, when four of us met together at Oxford ; the second was at 
Savannah, in April, 1736, when twenty or thirty persons met at my 
house ; the last was at London, on this day, when forty or fifty of us 
agreed to meet together every Wednesday evening, in order to a free 
conversation, begun and ended with singing and prayer." — A Short His- 
tory of the People Called Methodists, 1 781. Works, vii, 347-8. 



The People Called Methodists. 



97 



who desire admission into this society, — "a desire to flee 
from the wrath to come, to be saved from their sins."* 
(See the Rules of the United Societies.) They now like- 
wise agreed, that as many of them as had an opportunity 
would meet together every Friday, and spend the dinner 
hour in crying to God, both for each other, and for all 
mankind. 

It quickly appeared, that their thus uniting together 
answered the end proposed therein. In a few months, 
the far greater part of those who had begun to "fear God, 
and work righteousness, " but were not united together, 
grew faint in their minds, and fell back into what they 
were before. Meanwhile the far greater part of those who 
were thus united together continued "striving to enter in 
at the strait gate," and to "lay hold on eternal life." 

On reflection, I could not but observe, This is the very 
thing which was from the beginning of Christianity. In the 
earliest times, those whom God hath sent forth "preached 
the Gospel to every creature." And the ol afcpoarat, 
"the body of hearers," were mostly either Jews or 



* 41 One circumstance more is quite peculiar to the people called 
Methodists ; that is, the terms upon which any person may be admitted 
into their society. They do not impose, in order to their admission, any 
opinions whatever. Let them hold particular or general redemption, 
absolute or conditional decrees ; let them be Churchmen or Dissenters, 
Presbyterians or Independents, it is no obstacle. Let them choose one 
mode of baptism or another, it is no bar to their admission. The Pres- 
byterian may be a Presbyterian still ; the Independent or Anabaptist use 
his own mode of worship. So may the Quaker ; and none will contend 
with him about it. They think, and let think. One condition and one 
only, is required, — A real desire to save their soul. Where this is, it is 
enough : they desire no more : they lay stress upon nothing else : they 
ask only, * Is thy heart herein as my heart ? If it be, give me thy hand.' 

44 Is there any other society in Great Britain or Ireland that is so remote 
from bigotry ? that is so truly of a catholic spirit ? so ready to admit all 
serious persons without distinction ? Where, then, is there such another 
society in Europe? in the habitable world? I know none. Let any 
man show it me that can. Till then let no one talk of the bigotry of 
the Methodists." — Thoughts upon a Late Phenomenon, 1788. Works \ 
vii, 321. 

7 



98 



Selections from Wesley. 



Heathens. But as soon as any of these were so convinced 
of the truth, as to forsake sin and seek the Gospel salva- 
tion, they immediately joined them together, took an ac- 
count of their names, advised them to watch over each 
other, and met these KciTTjxovfjevot, "catechumens" (as they 
were then called), apart from the great congregation, 
that they might instruct, rebuke, exhort, and pray with 
them, and for them, according to their several necessities. 

But it was not long before an objection was made to 
this, which had not once entered into my thought: — 
"Is not this making a schism? Is not the joining these 
people together, gathering churches out of churches ?" 

It was easily answered, If you mean only gathering 
people out of buildings called churches, it is. But if you 
mean, dividing Christians from Christians, and so de- 
stroying Christian fellowship, it is not. For (i.) These 
were not Christians before they were thus joined. Most 
of them were barefaced Heathens. (2.) Neither are they 
Christians, from whom you suppose them to be divided. 
You will not look me in the face and say they are. What ! 
drunken Christians ! cursing and swearing Christians ! 
lying Christians ! cheating Christians ! If these are Chris- 
tians at all, they are devil Christians, as the poor Mala- 
barians term them. (3.) Neither are they divided any 
more than they w r ere before, even from these wretched 
devil Christians. They are as ready as ever to assist them, 
and to perform every office of real kindness toward them. 
(4.) If it be said, "But there are some true Christians in 
the parish, and you destroy the Christian fellowship be- 
tween these and them I answer, That which never ex- 
isted, cannot be destroyed. But the fellowship you speak 
of never existed. Therefore it cannot be destroyed. 
Which of those true Christians had any such fellowship 
with these? Who watched over them in love? Who 
marked their growth in grace? Who advised and ex- 
horted them from time to time ? Who prayed with them 



The People Called Methodists. 



99 



and for them, as they had need? This, and this alone 
is Christian fellowship : but, alas ! where is it to be found ? 
Look east or west, north or south ; name what parish you 
please: is this Christian fellowship there? Rather, are 
not the bulk of the parishioners a mere rope of sand? 
What Christian connection is there between them? 
What intercourse in spiritual things? What watching 
over each other's souls ? What bearing of one another's 
burdens? What a mere jest is it then, to talk so gravely 
of destroying what never was ! The real truth is just the 
reverse of this : w T e introduce Christian fellowship where 
it was utterly destroyed. And the fruits of it have been 
peace, joy, love, and zeal for every good word and w r ork. 

II. But as much as we endeavoured to watch over each 
other, we soon found some who did not live the Gospel. 
I do not know that any hypocrites were crept in ; for in- 
deed there was no temptation : but several grew cold, and 
gave way to the sins which had long easily beset them. 
We quickly perceived there w r ere many ill consequences 
of suffering these to remain among us. It was dangerous 
to others ; inasmuch as all sin is of an infectious nature. 
It brought such a scandal on their brethren as exposed 
them to what was not properly the reproach of Christ. 
It laid a stumbling block in the way of others, and 
caused the truth to be evil spoken of. 

We groaned under these inconveniences long, before 
a remedy could be found. The people were scattered so 
wide in all parts of the town, from Wapping to West- 
minster, that I could not easily see what the behaviour 
of each person in his own neighbourhood was: so that 
several disorderly walkers did much hurt before I was 
apprized of it. 

At length, while we w r ere thinking of quite another 
thing, we struck upon a method for which we have cause 
to bless God ever since. I was talking with several of 
the society in Bristol concerning the means of paying 



LofC. 



100 



Selections from Wesley. 



the debts there, when one stood up and said, "Let every 
member of the society give a penny a week till all are 
paid." Another answered, "But many of them are poor, 
and cannot afford to do it." "Then," said he, "put eleven 
of the poorest with me ; and if they can give any thing, 
well : I will call on them weekly ; and if they can give 
nothing, I will give for them as well as for myself. And 
each of you call on eleven of your neighbours weekly; 
receive what they give, and make up what is wanting." 
It was done. In a while, some of these informed me, 
they found such and such a one did not live as he ought. 
It struck me immediately, "This is the thing; the very 
thing we have wanted so long." I called together all the 
leaders of the classes (so we used to term them and 
their companies), and desired, that each would make 
a particular inquiry into the behaviour of those whom 
he saw weekly. They did so. Many disorderly walkers 
were detected. Some turned from the evil of their ways. 
Some were put away from us. Many saw it with fear, 
and rejoiced unto God with reverence. 

As soon as possible, the same method was used in 
London and all other places. Evil men were detected and 
reproved. They were borne with for a season. If they 
forsook their sins, we received them gladly; if they ob- 
stinately persisted therein, it was openly declared that they 
were not of us. The rest mourned and prayed for them, 
and yet rejoiced, that, as far as in us lay, the scandal was 
rolled away from the society. 

It is the business of a leader, 

( i.) To see each person in his class, once a week at the 
least, in order to inquire how their souls prosper; to 
advise, reprove, comfort, or exhort, as occasion may re- 
quire; to receive what they are willing to give, toward 
the relief of the poor. . 

(2.) To meet the minister and the stewards of the so- 
ciety, in order to inform the minister of any that are sick, 



The People Called Methodists, 



101 



or of any that are disorderly and will not be reproved : 
to pay to the stewards what they have received of their 
several classes in the week preceding. 

At first they visited each person at his own house ; but 
this was soon found not so expedient. And that on many 
accounts: (i.) It took up more time than most of the 
leaders had to spare. (2.) Many persons lived with 
masters, mistresses, or relations, who would not suffer 
them to be thus visited. (3.) At the houses of those w r ho 
were not so averse, they often had no opportunity of 
speaking to them but in company. And this did not at 
all answer the end proposed, of exhorting, comforting, or 
reproving. (4.) It frequently happened that one affirmed 
what another denied. x\nd this could not be cleared up 
without seeing them together. (5.) Little misunder- 
standings and quarrels of various kinds frequently arose 
among relations or neighbours ; effectually to remove 
which, it was needful to see them all face to face. Upon 
all these considerations it was agreed, that those of each 
class should meet all together. And by this means, a more 
full inquiry was made into the behaviour of every person. 
Those who could not be visited at home, or no otherwise 
than in company, had the same advantage w r ith others. 
Advice or reproof was given as need required, quarrels 
made up, misunderstandings removed : and after an hour 
or two spent in this labour of love, they concluded with 
prayer and thanksgiving. 

It can scarce be conceived what advantages have been 
reaped from this little prudential regulation. Many 
now happily experienced that Christian fellowship of 
which they had not so much as an idea before. They 
began to "bear one another's burdens," and naturally to 
"care for each other." As they had daily a more intimate 
acquaintance with, so they had a more endeared affection 
for, each other. And "speaking the truth in love, they 
grew up into him in all things, who is the Head, even 



102 



Selections from Wesley. 



Christ; from whom the whole body, fitly joined together, 
and compacted by that which every joint supplied, accord- 
ing to the effectual working in the measure of every 
part, increased unto the edifying itself in love." 

But notwithstanding all these advantages, many were 
at first extremely averse to meeting thus. Some, viewing 
it in a wrong point of light, not as a privilege (indeed 
an invaluable one), but rather a restraint, disliked it on 
that account, because they did not love to be restrained 
in any thing. Some were ashamed to speak before com- 
pany. Others honestly said, "I do not know why ; but I 
do not like it." 

Some objected, "There were no such meetings when I 
came into the society first: and why should there now? 
I do not understand these things, and this changing one 
thing after another continually." It was easily answered : 
It is pity but they had been at first. But we knew not 
then either the need or the benefit of them. Why we use 
them, you will readily understand, if you read over the 
rules of the society. That with regard to these little pru- 
dential helps we are continually changing one thing after 
another, is not a weakness or fault, as you imagine, but a 
peculiar advantage which we enjoy. By this means we 
declare them all to be merely prudential, not essential, 
not of divine institution. We prevent, so far as in us lies, 
their growing formal or dead. We are always open to 
instruction ; willing to be wiser every day than we were 
before, and to change whatever we can change for the 
better. 

Another objection was, "There is no Scripture for this, 
for classes and I know not what." I answer (i.) There 
is no Scripture against it. You cannot show one text that 
forbids them. (2.) There is much Scripture for it, even 
all those texts which enjoin the substance of those various 
duties whereof this is only an indifferent circumstance, 
to be determined by reason and experience. (3.) You 



The People Called Methodists. 



103 



seem not to have observed, that the Scripture, in most 
points, gives only general rules ; and leaves the particular 
circumstances to be adjusted by the common sense of 
mankind. The Scripture, for instance, gives that general 
rule, "Let all things be done decently and in order." But 
common sense is to determine, on particular occasions, 
what order and decency require. So, in another instance, 
the Scripture lays it down as a general, standing direc- 
tion : "Whether ye eat or drink, or whatsoever ye do, do 
all to the glory of God." But it is common prudence 
which is to make the application of this, in a thousand 
particular cases. 

"But these," said another, "are all man's inventions." 
This is but the same objection in another form. And the 
same answer will suffice for any reasonable person. These 
are man's inventions. And what then ? That is, they are 
methods which men have found, by reason and common 
sense, for the more effectually applying several Scripture 
rules, couched in general terms, to particular occasions. 

They spoke far more plausibly than these, who said, 
"The thing is well enough in itself. But the leaders are 
insufficient for the work: they have neither gifts nor 
graces for such an employment." I answer (i.) Yet 
such leaders as they are, it is plain God has blessed their 
labour. (2) If any of these is remarkably wanting in 
gifts or grace, he is soon taken notice of and removed. 
(3.) If you know any such, tell it to me, not to others, 
and l will endeavour to exchange him for a better. (4.) 
It may be hoped they will all be better than they are, both 
by experience and observation, and by the advices given 
them by the minister every Tuesday night, and the prayers 
(then in particular) offered up for them. 

III. About this time, I was informed that several per- 
sons in Kingswood frequently met together at the school ; 
and, when they could spare the time, spent the greater 
part of the night in prayer, and praise, and thanksgiving. 



104 



Selections from Wesley, 



Some advised me to put an end to this ; but, upon weigh- 
ing the thing thoroughly, and comparing it with the 
practice of the ancient Christians, I could see no cause to 
forbid it. Rather, I believed it might be made of more 
general use. So I sent them word, I designed to watch 
with them on the Friday nearest the full moon, that we 
might have light thither and back again. I gave public 
notice of this the Sunday before, and, withal, that I in- 
tended to preach; desiring they, and they only, would 
meet me there, who could do it without prejudice to their 
business or families. On Friday abundance of people 
came. I began preaching between eight and nine ; and we 
continued till a little beyond the noon of night, singing, 
praying, and praising God. 

This we have continued to do once a month ever since, 
in Bristol, London, and Newcastle, as well as Kingswood ; 
and exceeding great are the blessings we have found 
therein: it has generally been an extremely solemn sea- 
son ; when the word of God sunk deep into the heart, even 
of those who till then knew him not. If it be said, 
"This was only owing to the novelty of the thing (the 
circumstance which still draws such multitudes together 
at those seasons), or perhaps to the awful silence of the 
night:" I am not careful to answer in this matter. Be 
it so: however, the impression then made on many souls 
has never since been effaced. Now, allowing that God 
did make use either of the novelty or any other indiffer- 
ent circumstance, in order to bring sinners to repentance, 
yet they are brought. And herein let us rejoice together. 

Nay, may I not put the case farther yet? If I can prob- 
ably conjecture that, either by the novelty of this ancient 
custom, or by any other indifferent circumstance, it is in 
my power to "save a soul from death, and hide a multi- 
tude of sins," am I clear before God if I do it not, if I 
do not snatch that brand out of the burning? 

IV. As the society increased, I found it required still 



The People Called Methodists. 



105 



greater care to separate the precious from the vile. In 
order to this, I determined, at least once in three months, 
to talk with every member myself, and to inquire at their 
own mouths, as well as of their leaders and neighbours, 
whether they grew in grace and in the knowledge of our 
Lord Jesus Christ. At these seasons I likewise particu- 
larly inquire whether there be any misunderstanding or 
difference among them; that every hinderance of peace 
and brotherly love may be taken out of the way. 

To each of those of whose seriousness and good con- 
versation I found no reason to doubt, I gave a testimony 
under my own hand, by writing their name on a ticket 
prepared for that purpose ; every ticket implying as strong 
a recommendation of the person to whom it was given as 
if I had wrote at length, "I believe the bearer hereof to be 
one that fears God, and works righteousness." 

Those who bore these tickets (these ovfifioXa or tessercz, 
as the ancients termed them, being of just the same force 
with the emoToXai avarariKal, commendatory letters, men- 
tioned by the Apostle), wherever they came, were ac- 
knowledged by their brethren, and received with all cheer- 
fulness. These were likewise of use in other respects. 
By these it was easily distinguished, when the society 
were to meet apart, who were members of it, and who not. 
These also supplied us with a quiet and inoffensive 
method of removing any disorderly member. He has 
no new ticket at the quarterly visitation (for so often 
the tickets are changed) ; and hereby it is immediately 
known that he is no longer of the community. 

V. The thing which I was greatly afraid of all this 
time, and which I resolved to use every possible method 
of preventing, was, a narrowness of spirit, a party zeal, 
a being straitened in our own bowels; that miserable 
bigotry which makes many so unready to believe that 
there is any work of God but among themselves. I 
thought it might be a help against this, frequently to read, 



106 



Selections from Wesley. 



to all who were willing to hear, the accounts I received 
from time to time of the work which God is carrying on in 
the earth, both in our own and other countries, not among 
us alone, but among those of various opinions and de- 
nominations. For this I allotted one evening in every 
month ; and I find no cause to repent my labour. It is 
generally a time of strong consolation to those who love 
God, and all mankind for his sake ; as well as of breaking 
down the partition walls which either the craft of the 
devil or the folly of men has built up ; and of encouraging 
every child of God to say, (O w T hen shall it once be!) 
"Whosoever doeth the will of my Father which is in 
heaven, the same is my brother, and sister, and mother/' 

VI. By the blessing of God upon their endeavours to 
help one another, many found the pearl of great price. 
Being justified by faith they had "peace with God, 
through our Lord Jesus Christ. " These felt a more tender 
affection than before, to those who were partakers of like 
precious faith ; and hence arose such a confidence in each 
other, that they poured out their souls into each other's 
bosom. Indeed they had great need so to do ; for the war 
was not over, as they had supposed ; but they had still to 
wrestle both with flesh and blood, and with principalities 
and powers : so that temptations were on every side ; and 
often temptations of such a kind, as they knew not how 
to speak in a class ; in which persons of every sort, young 
and old, men and women, met together. 

These, therefore, wanted some means of closer union ; 
they wanted to pour out their hearts without reserve, par- 
ticularly with regard to the sin which did still easily 
beset them, and the temptations which were most apt to 
prevail over them. And they were the more desirous 
of this, when they observed it was the express advice of 
an inspired w r riter: "Confess your faults one to another, 
and pray one for another, that ye may be healed." 

In compliance with their desire, I divided them into 



The People Called Methodists. 



107 



smaller companies ; putting the married or single men, and 
married or single women, together. The chief rules of 
these bands (that is, little companies; so that old English 
word signifies) run thus: — - 

"In order to 'confess our faults one to another/ and 
pray one for another that we may be healed, we intend 
(i.) To meet once a week, at the least. (2.) To come 
punctually at the hour appointed. (3.) To begin with 
singing or prayer. (4.) To speak each of us in order, 
freely and plainly, the true state of our souls, with the 
faults we have committed in thought, word, or deed, and 
the temptations we have felt since our last meeting. (5.) 
To desire some person among us (thence called a leader) 
to speak his own state first, and then to ask the rest, in 
order, as many and as searching questions as may be, con- 
cerning their state, sins, and temptations." 

That their design in meeting might be the more effectu- 
ally answered, I desired all the men-bands, to meet me 
together every Wednesday evening, and the women on 
Sunday, that they might receive such particular instruc- 
tions and exhortations as, from time to time, might ap- 
pear to be most needful for them ; that such prayers might 
be offered up to God, as their necessities should require ; 
and praise returned to the Giver of every good gift, for 
whatever mercies they had received. 

In order to increase in them a grateful sense of all 
his mercies, I desired that, one evening in a quarter, all 
the men in band ; on a second, all the women would meet ; 
and on a third, both men and women together; that we 
might together "eat bread," as the ancient Christians did, 
"with gladness and singleness of heart." At these love- 
feasts (so we termed them, retaining the name, as well 
as the thing, which was in use from the beginning) our 
food is only a little plain cake and water. But we seldom 
return from them without being fed, not only with the 
"meat which perisheth," but with "that which endureth 
to everlasting life." 



108 



Selections from Wesley. 



Great and many are the advantages which have ever 
since flowed from this closer union of the believers with 
each other. They prayed for one another, that they might 
be healed of the faults they had confessed ; and it was so. 
The chains were broken, the bands were burst in sunder, 
and sin had no more dominion over them. Many were 
delivered from the temptations out of which, till then, 
they found no way to escape. They were built up in our 
most holy faith. They rejoiced in the Lord more abun- 
dantly. They were strengthened in love, and more effec- 
tually provoked to abound in every good work. 

But it was soon objected to the bands (as to the 
classes before), "These were not at first. There is no 
Scripture for them. These are man's works, man's build- 
ing, man's invention." I reply, as before, these are also 
prudential helps, grounded on reason and experience, in 
order to apply the general rules given in Scripture ac- 
cording to particular circumstances. 

An objection much more boldly and frequently urged, 
is, that "all these bands are mere Popery." I hope I need 
not pass a harder censure on those (most of them at 
least) who affirm this, than that they talk of they know 
not what ; they betray in themselves the most gross and 
shameful ignorance. Do not they yet know, that the only 
Popish confession is, the confession made by a single 
person to a priest? — and this itself is in nowise con- 
demned by our Church ; nay, she recommends it in some 
cases. Whereas, that we practise is, the confession of 
several persons conjointly, not to a priest, but to each 
other. Consequently, it has no analogy at all to Popish 
confession. But the truth is, this is a stale objection, 
which many people make against any thing they do not 
like. It is all Popery out of hand. 

VII. And yet while most of these who were thus inti- 
mately joined together, went on daily from faith to faith ; 
some fell from the faith, either all at once, by falling into 



The People Called Methodists. 



109 



known wilful sin; or gradually, and almost insensibly, 
by giving way in what they called little things ; by sins of 
omission, by yielding to heart sins, or by not watching 
unto prayer. The exhortations and prayers used among 
the believers did no longer profit these. They wanted ad- 
vice and instruction suited to their case; which as soon 
as I observed, I separated them from the rest, and de- 
sired them to meet me apart on Saturday evenings. 

At this hour, all the hymns, exhortations, and prayers 
are adapted to their circumstances; being wholly suited 
to those who did see God, but have now lost sight of the 
light of his countenance ; and who mourn after him, and 
refuse to be comforted till they know he has healed 
their backsliding. 

By applying both the threats and promises of God to 
these real, not nominal, penitents, and by crying to God 
in their behalf, we endeavoured to bring them back to the 
great "Shepherd and Bishop of their souls ;" not by any 
of the fopperies of the Roman Church, although, in some 
measure, countenanced by antiquity. In prescribing hair 
shirts, and bodily austerities, we durst not follow even the 
ancient Church; although we had unawares, both in di- 
viding ol morol, the believers, from the rest of the society, 
and in separating the penitents from them, and appoint- 
ing a peculiar service for them. 

VIII. Many of these soon recovered the ground they 
had lost. Yea, they rose higher than before ; being more 
watchful than ever, and more meek and lowly, as well 
as stronger in the faith that worketh by love. They now 
outran the greater part of their brethren, continually 
walking in the light of God, and having fellowship with 
the Father, and with his Son Jesus Christ. 

I saw it might be useful to give some advices to all 
those who continued in the light of God's countenance, 
which the rest of their brethren did not want, and prob- 
ably could not receive. So I desired a small number of 



110 Selections from Wesley. 



such as appeared to be in this state, to spend an hour with 
me every Monday morning. My design was, not only 
to direct them how to press after perfection ; to exercise 
.their every grace, and improve every talent they had re- 
ceived ; and to incite them to love one another more, and 
to watch more carefully over each other; but also to 
have a select company, to whom I might unbosom myself 
on all occasions, without reserve ; and whom I could pro- 
pose to all their brethren as a pattern of love, of holiness, 
and of good works. 

They had no need of being incumbered with many 
rules; having the best rule of all in their hearts. No 
peculiar directions w r ere therefore given to them, except- 
ing only these three : — 

First. Let nothing spoken in this society be spoken 
again. (Hereby we had the more full confidence in each 
other. ) 

Secondly. Every member agrees to submit to his min- 
ister in all indifferent things. 

Thirdly. Every member will bring, once a week, all 
he can spare toward a common stock. 

Every one here has an equal liberty of speaking, there 
being none greater or less than another. I could say 
freely to these, when they were met together, "Ye may all 
prophesy one by one" (taking that word in its lowest 
sense), "that all may learn, and all may be comforted." 
And I often found the advantage of such a free conversa- 
tion, and that "in the multitude of counsellors there is 
safety." Any who is inclined so to do is likewise en- 
couraged to pour out his soul to God. And here especially 
we have found, that "the effectual fervent prayer of a 
righteous man availeth much." 

IX. This is the plainest and clearest account I can 
give of the people commonly called Methodists. It re- 
mains only to give you a short account of those who 
serve their brethren in love. These are leaders of classes 



The People Called Methodists. 



Ill 



and bands (spoken of before), assistants, stewards, 
visiters of the sick, and schoolmasters. 

In the third part of the "Appeal," I have mentioned how 
we were led to accept of lay assistants.* Their office is, 
in the absence of the minister, 

* 41 It pleased God, by two or three ministers of the Church of Eng- 
land, to call many sinners to repentance ; who, in several parts were un- 
deniably turned from a course of sin, to a course of holiness. 

44 The ministers of the places where this was done ought to have re- 
ceived those ministers with open arms ; and to have taken them who 
had just begun to serve God into their peculiar care ; watching over 
them in tender love, lest they should fall back into the snare of the devil. 

44 Instead of this, the greater part spoke of those ministers as if the 
devil, not God, had sent them. Some repelled them from the Lord's 
table ; others stirred up the people against them, representing them, even 
in their public discourses, as fellows not fit to live ; Papists, heretics, 
traitors ; conspirators against their king and country. 

"And how did they watch over the sinners lately reformed? Even as 
a leopard watcheth over his prey. They drove some of them also from 
the Lord's table ; to which till now they had no desire to approach. 
They preached all manner of evil concerning them, openly cursing them 
m the name of the Lord. They turned many out of their work ; per- 
suaded others to do so too, and harassed them all manner of ways. 

44 The event was, that some were wearied out, and so turned back to 
their vomit again. And then these good pastors gloried over them, and 
endeavoured to shake others by their example. 

14 When the ministers by whom God had helped them before came again 
to those places, great part of their work was to begin again (if it could 
be begun again) ; but the relapsers were often so hardened in sin, that no 
impression could be made upon them. 

44 What could they do in a case of so extreme necessity, where many 
souls lay at stake ? 

44 No clergyman would assist at all. The expedient that remained was, 
to find some one among themselves, who was upright of heart, and of 
sound judgment in the things of God ; and to desire him to meet the 
rest as often as he could, in order to confirm them, as he was able, in the 
ways of God, either by reading to them, or by prayer, or by exhortation. 

44 God immediately gave a blessing hereto. In several places, by means 
of these plain men, not only those who had already begun to run well 
were hindered from drawing back to perdition ; but other sinners also, 
from time to time, were converted from the error of their ways. 

44 This plain account of the whole proceeding I take to be the best de- 
fence of it. I know no scripture which forbids making use of such help, 
in a case of such necessity. And I praise God who has given even this 
help to those poor sheep, when 4 their own shepherds pitied them not.' " — 
A Farther Appeal to Men of Reason and Religion, Part iii, 1745. 
Works i v, 158-9. 



112 



Selections from Wesley. 



(i.) To expound every morning and evening. (2.) 
To meet the united society, the bands, the select society, 
and the penitents, once a week. (3.) To visit the classes 
once a quarter. (4.) To hear and decide all differences. 
(5.) To put the disorderly back on trial, and to receive on 
trial for the bands or society. (6.) To see that the stew- 
ards, the leaders, and the schoolmasters faithfully dis- 
charge their several offices. (7.) To meet the leaders of 
the bands and classes weekly, and the stewards, and to 
overlook their accounts. 

X. But, long before this, I felt the weight of a far 
different care, namely, care of temporal things. The quar- 
terly subscriptions amounted, at a mean computation, to 
above three hundred pounds a year. This was to be laid 
out, partly in repairs, partly in other necessary expenses, 
and partly in paying debts. The weekly contributions 
fell little short of eight pounds a week ; which was to be 
distributed as every one had need. And I was expected to 
take thought for all these things : but it was a burden I was 
not able to bear ; so I chose out first one, then four, and 
after a time, seven, as prudent men as I knew, and desired 
them to take charge of these things upon themselves, 
that I might have no incumbrance of this kind. 

The business of these stewards is, 

To manage the temporal things of the society. To re- 
ceive the subscriptions and contributions. To expend 
what is needful from time to time. To send relief to the 
poor. To keep an exact account of all receipts and ex- 
penses. To inform the minister if any of the rules of 
the society are not punctually observed. To tell the 
preachers in love, if they think any thing amiss, either in 
their doctrine or life. 

The rules of the stewards are, 

(1.) Be frugal. Save every thing that can be saved 
honestly. (2.) Spend no more than you receive. Con- 
tract no debts. (3.) Have no long accounts. Pay every 
thing within the week. (4.) Give none that asks relief, 



The People Called Methodists. 



113 



either an ill word or an ill look. Do not hurt them, if 
you cannot help. (5.) Expect no thanks from man. 

They met together at six every Thursday morning; 
consulted on the business which came before them ; sent 
relief to the sick, as every one had need; and gave the 
remainder of what had been contributed each week to 
those who appeared to be in the most pressing want. So 
that all was concluded within the week ; what was 
brought on Tuesday being constantly expended on Thurs- 
day. I soon had the pleasure to find, that all these 
temporal things were done with the utmost faithfulness 
and exactness ; so that my cares of this kind were at an 
end. I had only to revise the accounts, to tell them if 
I thought any thing might be amended, and to consult 
how deficiencies might be supplied from time to time; 
for these were frequent and large (so far were we from 
abundance), the income by no means answering the ex- 
penses. But that we might not faint, sometimes we had 
unforeseen helps in times of the greatest perplexity. At 
other times we borrowed larger or smaller sums : of which 
the greatest part has since been repaid. But I owe some 
hundred pounds to this day. So much have I gained by 
preaching the Gospel ! 

XI. But it was not long before the stewards found a 
great difficulty with regard to the sick. Some were ready 
to perish before they knew of their illness ; and when they 
did know, it was not in their power (being persons gen- 
erally employed in trade) to visit them so often as they 
desired. 

When I was apprized of this, I laid the case at large 
before the whole society; showed how impossible it was 
for the stewards to attend all that were sick in all parts 
of the town; desired the leaders of classes would more 
carefully inquire, and more constantly inform them, who 
were sick ; and asked, "Who among you is willing, as well 
as able, to supply this lack of service ?" 
8 



114 



Selections from Wesley. 



The next morning many willingly offered themselves. 
I chose six-and-forty of them, whom I judged to be of the 
most tender, loving spirit ; divided the town into twenty- 
three parts, and desired two of them to visit the sick in 
each division. 

It is the business of a visiter of the sick, 

To see every sick person within his district thrice a 
week. To inquire into the state of their souls, and to 
advise them as occasion may require. To inquire into 
their disorders, and procure advice for them. To relieve 
them, if they are in want. To do any thing for them, 
which he (or she) can do. To bring in his accounts 
weekly to the stewards. (The leaders now do this.) 
Upon reflection, I saw how exactly, in this also, we had 
copied after the primitive Church. What were the ancient 
deacons? What was Phebe the deaconess, but such a 
visiter of the sick ? 

I did not think it needful to give them any particular 
rules beside these that follow : — 

(i.) Be plain and open in dealing with souls. (2.) Be 
mild, tender, patient. (3.) Be cleanly in all you do for 
the sick. (4.) Be not nice. 

We have ever since had great reason to praise God for 
his continued blessing on this undertaking. Many lives 
have been saved, many sicknesses healed, much pain and 
want prevented or removed. Many heavy hearts have 
been made glad, many mourners comforted : and the vis- 
iters have found, from Him whom they serve, a present 
reward for all their labour. 

XII. But I was still in pain for many of the poor that 
were sick ; there was so great expense, and so little profit. 
And first, I resolved to try, whether they might not re- 
ceive more benefit in the hospitals. Upon the trial, we 
found there was indeed less expense, but no more good 
done, than before. I then asked the advice of several 
physicians for them ; but still it profited not. I saw the 



The People Called Methodists. 



115 



poor people pining away, and several families ruined, 
and that without remedy. 

At length I thought of a kind of desperate expedient. 
"I will prepare, and give them physic myself/' For six 
or seven-and-twenty years, I had made anatomy and 
physic the diversion of my leisure hours ; though I never 
properly studied them, unless for a few months when I 
was going to America, where I imagined I might be of 
some service to those who had no regular physician among 
them. I applied to it again. I took into my assistance an 
apothecary, and an experienced surgeon; resolving, at 
the same time, not to go out of my depth, but to leave all 
difficult and complicated cases to such physicians as the 
patients should choose. 

I gave notice of this to the society; telling them, that 
all who were ill of chronical distempers (for I did not 
care to venture upon acute) might, if they pleased, come 
to me at such a time, and I would give them the best 
advice I could, and the best medicines I had. 

Many came (and so every Friday since) : among the 
rest was one William Kirkman, a weaver, near Old 
Nichol-street. I asked him, "What complaint have you ?" 
"O sir," said he, "a cough, a very sore cough. I can get 
no rest day nor night." 

I asked, "How long have you had it?" He replied, 
"About three-score years : it began when I was eleven 
years, old." I was nothing glad that this man should 
come first, fearing our not curing him might discourage 
others. However, I looked up to God and said, "Take 
this three or four times a day. If it does you no good, it 
will do you no harm." He took it two or three days. His 
cough was cured, and has not returned to this day. 

Now, let candid men judge, does humility require me 
to deny a notorious fact? If not, which is vanity? to say, 
I by my own skill restored this man to health ; or to say, 
God did it by his own almighty power ? By what figure 



116 



Selections from Wesley. 



of speech this is called boasting, I know not. But I will 
put no name to such a fact as this. I leave that to the 
Rev. Dr. Middleton. 

In five months, medicines were occasionally given to 
above five hundred persons. Several of these I never saw 
before; for I did not regard whether they were of the 
society or not. In that time seventy-one of these, regu- 
larly taking their medicines, and following the regimen 
prescribed (which three in four would not do), were en- 
tirely cured of distempers long thought to be incurable. 
The whole expense of the medicines during this time, was 
nearly forty pounds. We continued this ever since, and, 
by the blessing of God, with more and more success. 

XIII. But I had for some years observed many, who, 
although not sick, were not able to provide for them- 
selves, and had none who took care to provide for them : 
these were chiefly feeble, aged widows. I consulted with 
the stewards, how they might be relieved. They all 
agreed, if we could keep them in one house, it would 
not only be far less expensive to us, but also far more 
comfortable for them. Indeed we had no money to 
begin ; but we believed He would provide, "who defendeth 
the cause of the widow :" so we took a lease of two little 
houses near; we fitted them up, so as to be warm and 
clean. We took in as many widows as we had room for, 
and provided them with things needful for the body ; to- 
ward the expense of which I set aside, first, the weekly 
contributions of the bands, and then all that was collected 
at the Lord's Supper. It is true, this does not suffice : so 
that we are considerably in debt, on this account also. 
But we are persuaded, it will not always be so; seeing 
"the earth is the Lord's, and the fulness thereof." 

In this (commonly called the Poor House) we have 
now nine widows, one blind woman, two poor children, 
two upper servants, a maid and a man. I might add, four 
or five preachers; for I myself, as well as the other 



The People Called Methodists. 



117 



preachers who are in town, diet with the poor, on the 
same food, and at the same table; and we rejoice herein, 
as a comfortable earnest of our eating bread together in 
our Father's kingdom. 

I have blessed God for this house ever since it began ; 
but lately much more than ever. I honour these widows ; 
for they "are widows indeed/' So that it is not in vain, 
that, without any design of so doing, we have copied after 
another of the institutions of the apostolic age. I can now 
say to all the world, "Come and see how these Christians 
love one another !" (This has been since dropped for 
want of support.) 

XIV. Another thing which had given me frequent 
concern w r as, the case of abundance of children. Some 
their parents could not afford to put to school: so they 
remained like "a wild ass's colt." Others were sent to 
school, and learned, at least, to read and write ; but they 
learned all kind of vice at the same time : so that it had 
been better for them to have been without their knowl- 
edge, than to have bought it at so dear a price. 

At length I determined to have them taught in my 
own house, that they might have an opportunity of learn- 
ing to read, write, and cast accounts (if no more), with- 
out being under almost a necessity of learning Heathen- 
ism at the same time: and after several unsuccessful 
trials, I found two such schoolmasters as I wanted ; men 
of honesty and of sufficient knowledge, who had talents 
for, and their hearts in, the work. 

They have now under their care near sixty children: 
the parents of some pay for their schooling; but the 
greater part, being very poor, do not ; so that the expense 
is chiefly defrayed by voluntary contributions. We have 
of late clothed them too, as many as wanted. The rules 
of the school are these that follow: (This also has been 
dropped for some time, 1772.) 

First. No child is admitted under six years of age, 



118 



Selections from Wesley. 



Secondly. All the children are to be present at the morn- 
ing sermon. Thirdly. They are at school from six to 
twelve, and from one to five. Fourthly. They have no 
play-days. Fifthly. No child is to speak in school, 
but to the masters. Sixthly. The child who misses two 
days in one week, without leave, is excluded the school. 

We appointed two stewards for the school also. The 
business of these is, to receive the school subscriptions, 
and expend what is needful ; to talk with each of the mas- 
ters weekly ; to pray with and exhort the children twice a 
week; to inquire diligently, whether they grow in grace 
and in learning, and whether the rules are punctually ob- 
served; every Tuesday morning, in conjunction with the 
masters, to exclude those children that do not observe the 
rules; every Wednesday morning to meet with and ex- 
hort their parents, to train them up at home in the ways 
of God. 

A happy change was soon observed in the children, 
both with regard to their tempers and behaviour. They 
learned reading, writing, and arithmetic swiftly; and at 
the same time they were diligently instructed in the sound 
principles of religion, and earnestly exhorted to fear God, 
and work out their own salvation. 

XV. A year or two ago, I observed among many a dis- 
tress of another kind. They frequently wanted, perhaps 
in order to carry on their business, a present supply of 
money. They scrupled to make use of a pawnbroker; 
but where to borrow it they knew not. I resolved to try 
if we could not find a remedy for this also. I went, in a few 
days, from one end of the town to the other, and exhorted 
those who had this world's goods, to assist their needy 
brethren. Fifty pounds were contributed. This was im- 
mediately lodged in the hands of two stewards ; who at- 
tended every Tuesday morning, in order to lend to those 
who wanted any small sum, not exceeding twenty shil- 
lings, to be repaid within three months. (We now, 1772, 
lend any sum not exceeding five pounds.) 



The People Called Methodists. 



119 



It is almost incredible, but it manifestly appears from 
their accounts, that, with this inconsiderable sum, two 
hundred and fifty have been assisted, within the space of 
one year. Will not God put it into the heart of some 
lover of mankind to increase this little stock? If this 
is not "lending unto the Lord," what is? O confer not 
with flesh and blood, but immediately 

" Join hands with God, to make a poor man live ! " 

I think, sir, now you know all that I know of this peo- 
ple. You see the nature, occasion, and design of whatever 
is practised among them. And, I trust, you may be 
pretty well able to answer any questions which may be 
asked concerning them; particularly by those who in- 
quire concerning my revenue, and what I do with it all. 

Some have supposed this was no greater than that of 
the bishop of London. But others computed that I re- 
ceived eight hundred a year from Yorkshire only. Now, 
if so, it cannot be so little as ten thousand pounds a year 
which I receive out of all England ! 

Accordingly, a gentleman in Cornwall (the rector of 
Redruth) extends the calculation pretty considerably. 
"Let me see/' said he : "Two millions of Methodists ; and 
each of these paying two-pence a week." If so, I must 
have eight hundred and sixty thousand pounds, with some 
odd shillings and pence, a year. 

A tolerable competence ! But be it more or less, it is 
nothing at all to me. All that is contributed or collected 
in every place is both received and expended by others ; 
nor have I so much as the "beholding thereof with my 
eyes." And so it will be, till I turn Turk or Pagan. For 
I look upon all this revenue, be it what it may, as sacred 
to God and the poor ; out of which, if I want any thing, 
I am relieved, even as another poor man. So were 
originally all ecclesiastical revenues, as every man of 
learning knows: and the bishops and priests used them 



120 



Selections from Wesley. 



only as such. If any use them otherwise now, God help 
them! 

I doubt not, but if I err in this, or any other point, you 
will pray God to show me his truth. To have "a con- 
science void of offence toward God and toward man" is 
the desire of, 

Reverend and dear sir, 

Your affectionate brother and servant, 

John Wesley. 



A Short History of Methodism. 



121 



A SHORT HISTORY OF METHODISM.* 

[ Works, v, 246-8.] 

It is not easy to reckon up the various accounts which 
have been given of the people called Methodists; very 
many of them as far remote from truth as that given by 
the good gentleman in Ireland: "Methodists! Ay, they 
are the people who place all religion in wearing long 
beards' 3 

Abundance of the mistakes which are current concern- 
ing them have undoubtedly sprung from this : Men lump 
together, under this general name, many who have no 
manner of connection with each other ; and then whatever 
any of these speaks or does is of course imputed to all. 

The following short account may prevent persons of a 
calm and candid disposition from doing this; although 
men of a warm or prejudiced spirit will do just as they 
did before. But let it be observed, this is not designed for 
a defence of the Methodists (so called), or any part of 
them. It is a bare relation of a series of naked facts, 
which alone may remove abundance of misunderstand- 
ings. 

In November, 1729, four young gentlemen of Oxford, 
— Mr. John Wesley, fellow of Lincoln College; Mr. 
Charles Wesley, student of Christ Church ; Mr. Morgan, 
commoner of Christ Church ; and Mr. Kirkham, of Mer- 
ton College, — began to spend some evenings in a week 
together, in reading, chiefly, the Greek Testament. The 
next year two or three of Mr. John Wesley's pupils de- 
sired the liberty of meeting with them ; and afterward one 
of Mr. Charles Wesley's pupils. It was in 1732, that Mr. 

* I have not been able to ascertain the precise time at which this tract 
was written. ... It appears to have been first published some time 
about 1764; and was probably intended to screen Mr. Wesley and his 
friends from the reproach attached to the conduct of those who separated 
from him. — Edit. 



122 



Selections from Wesley. 



Ingham, of Queen's College, and Mr. Broughton, of 
Exeter, were added to their number. To these, in April, 
was joined Mr. Clayton, of Brazennose, with two or three 
of his pupils. About the same time Mr. James Hervey 
was permitted to meet with them, and in 1735, Mr. White- 
field.* 

The exact regularity of their lives, as well as studies, 
occasioned a young gentleman of Christ Church to say, 
"Here is a new set of Methodists sprung up alluding to 
some ancient physicians who were so called. The name 
was new and quaint; so it took immediately, and the 
Methodists were known all over the university. 

They were all zealous members of the Church of Eng- 
land ; not only tenacious of all her doctrines, so far as 
they knew them, but of all her discipline, to the minutest 
circumstance. They were likewise zealous observers of 
all the university statutes, and that for conscience' sake. 
But they observed neither these nor any thing else any 
farther than they conceived it was bound upon them by 
their one book, the Bible; it being their one desire and 
design to be downright Bible Christians ; taking the Bible, 
as interpreted by the primitive Church and our own, for 
their whole and sole rule. 

The one charge then advanced against them was, that 
they were "righteous overmuch;" that they were abun- 
dantly too scrupulous, and too strict, carrying things to 
great extremes: in particular, that they laid too much 
stress upon the rubrics and canons of the Church; that 
they insisted too much on observing the statutes of the 
university ; and that they took the Scriptures in too strict 
and literal a sense ; so that if they were right, few indeed 
would be saved. 



* " Having now obtained what I had long desired, a company of 
friends that were as my own soul, I set up my rest, being fully deter- 
mined to live and die in this sweet retirement." — A Short History of the 
People Called Methodists, 1 78 1. Works, vii, 346. 



A Short History of Methodism, 123 



In October, 1735, Mr. John and Charles Wesley, and 
Mr. Ingham, left England,* with a design to go and 
preach to the Indians in Georgia: but the rest of the 
gentlemen continued to meet, till one and another was 
ordained and left the university. By which means, in 
about two years' time, scarce any of them were left. 

In February, 1738, Mr. Whitefield went over to 
Georgia, with a design to assist Mr. John Wesley; but 
Mr. Wesley just then returned to England. Soon after 
he had a meeting with Messrs. Ingham, Stonehouse, Hall, 
Hutchings, Kinchin, and a few other clergymen, who all 
appeared to be of one heart, as well as of one judgment, 
resolved to be Bible Christians at all events ; and, wher- 
ever they were, to preach with all their might plain, old, 
Bible Christianity. 

They were hitherto perfectly regular in all things, and 
zealously attached to the Church of England. Meantime, 
they began to be convinced, that "by grace we are saved 
through faith ;" that justification by faith was the doctrine 
of the Church, as well as of the Bible. As soon as they 
believed, they spake; salvation by faith being now their 

* " We were above three months on board, during which time our 
common way of living was this : From four in the morning till five, each 
of us used private prayer. From five to seven, we read the Bible to- 
gether. At seven, we breakfasted. At eight was the public service. 
From nine to twelve, I learned German ; Mr. Delamotte, Greek ; my 
brother wrote sermons ; and Mr. Ingham instructed the children. At 
twelve, we met together. About one, we dined. The time from dinner 
to four, we spent in reading to those of whom each of us had taken 
charge, or in speaking to them severally, as need required. At four, 
were the evening prayers ; when either the Second lesson was explained 
(as it always was in the morning), or the children were catechised and 
instructed before the congregation. From five to six, we again used 
private prayer. From six to seven, I read in our cabin to two or three 
of the passengers (we had eighty English on board) ; and each of my 
brethren to a few more in theirs. At seven, I joined with the Germans 
(of whom we had twenty-six on board) in their public service, while Mr. 
Ingham was reading between the decks to as many as desired to hear. 
At eight, we met again, to instruct and exhort each other ; and between 
nine and ten went to bed." — A Short History of the People Called Metho- 
dists y 1 78 1. Works, vii, 346-7. 



124 Selections from Wesley. 



standing topic. Indeed this implied three things: (i.) 
That men are all, by nature, "dead in sin/' and, conse- 
quently, "children of wrath." (2.) That they are "justi- 
fied by faith alone." (3.) That faith produces inward 
and outward holiness: and these points they insisted on 
day and night. In a short time they became popular 
preachers. The congregations were large wherever they 
preached. The former name was then revived; and all 
these gentlemen, with their followers, were entitled 
Methodists. 

In March, 1741, Mr. Whitefield, being returned to 
England, entirely separated from Mr. Wesley and his 
friends, because he did not hold the decrees. Here was 
the first breach, which warm men persuaded Mr. White- 
field to make merely for a difference of opinion. Those, 
indeed, who believed universal redemption had no desire 
at all to separate ; but those who held particular redemp- 
tion would not hear of any accommodation, being de- 
termined to have no fellowship with men that "were in 
so dangerous errors." So there were now two sorts of 
Methodists, so called ; those for particular, and those for 
general, redemption. 

Not many years passed, before William Cudworth and 
James Relly separated from Mr. Whitefield. These were 
properly Antinomians, absolute, avowed enemies to the 
law of God, which they never preached or professed to 
preach, but termed all legalists who did. With them, 
"preaching the law" was an abomination. They had 
"nothing to do" with the law. They would "preach 
Christ," as they called it, but without one word either 
of holiness or good works. Yet these were still denomi- 
nated Methodists, although differing from Mr. White- 
field, both in judgment and practice, abundantly more 
than Mr. Whitefield did from Mr. Wesley. 

In the mean time, Mr. Venn and Mr. Romaine began to 
be spoken of; and not long after, Mr. Madan and Mr. 



A Short History of Methodism. 125 



Berridge, with a few other clergymen, who, although 
they had no connection with each other, yet preaching 
salvation by faith, and endeavouring to live accordingly, 
to be Bible Christians, were soon included in the general 
name of Methodists. And so indeed were all others who 
preached salvation by faith, and appeared more serious 
than their neighbours. Some of these were quite regular 
in their manner of preaching; some were quite irregular 
(though not by choice ; but necessity was laid upon them ; 
they must preach irregularly, or not at all) ; and others 
were between both, regular in most, though not in all, 
particulars. 

In 1762, George Bell, and a few other persons, began 
to speak great words. In the latter end of the year, they 
foretold that the world would be at an end on the 28th 
of February. Mr. Wesley, with whom they were then 
connected, withstood them both in public and private. 
This they would not endure ; so, in January and February, 
1763, they separated from him. Soon after, Mr. Max- 
field, one of Mr. Wesley's preachers, and several of the 
people, left Mr. Wesley; but still Mr. Maxfield and his 
adherents go under the general name of Methodists. 

At present those who remain with Mr. Wesley are 
mostly Church-of-England men. They love her Articles, 
her Homilies, her Liturgy, her discipline, and unwilling- 
ly vary from it in any instance. Meantime, all who 
preach among them declare, "We are all by nature chil- 
dren of wrath :" but "by grace we are saved through 
faith ;" saved both from the guilt and from the power 
of sin. They endeavour to live according to what they 
preach, to be plain Bible Christians. And they meet to- 
gether, at convenient times, to encourage one another 
therein. They tenderly love many that are Calvinists, 
though they do not love their opinions. Yea, they love the 
Antinomians themselves; but it is with a love of com- 
passion only : for they hate their doctrines with a perfect 



126 



Selections from Wesley. 



hatred ; they abhor them as they do hell fire ; being con- 
vinced nothing can so effectually destroy all faith, all 
holiness, and all good works. 

With regard to these, Mr. Relly and his adherents, it 
would not be strange if they should grow into reputation. 
For they will never shock the world, either by the harsh- 
ness of their doctrine, or the singularity of their be- 
haviour. But let those who determine both to preach and 
to live the Gospel expect that men will "say all manner 
of evil of them/' "The servant is not above his Master, 
nor the disciple above his Lord. If, then, they have 
called the Master of the house, Beelzebub, how much 
more them of his household?" It is their duty, indeed, 
"as much as lieth in them, to live peaceably with all men." 
But when they labour after peace, the world will "make 
themselves ready for battle." It is their constant en- 
deavour to "please all men, for their good, to edification." 
But yet they know it cannot be done : they remember the 
word of the Apostle, "If I yet please men, I am not the 
servant of Christ." They go on, therefore, "through 
honour and dishonour, through evil report and good 
report ;" desiring only, that their Master may say in that 
day, "Servants of God, well done !" 



Thoughts upon Methodism. 



127 



THOUGHTS UPON METHODISM. 

[Arminian Magazine, 1787. Works % vii, 315-17.] 

I am not afraid that the people called Methodists should 
ever cease to exist either in Europe or America. But I 
am afraid, lest they should only exist as a dead sect, 
having the form of religion without the power. And this 
undoubtedly will be the case, unless they hold fast both 
the doctrine, spirit, and discipline with which they first 
set out. 

What was their fundamental doctrine ? That the Bible 
is the whole and sole rule both of Christian faith and 
practice. Hence they learned (1.) That religion is an 
inward principle ; that it is no other than the mind that 
was in Christ ; or, in other words, the renewal of the 
soul after the image of God, in righteousness and true 
holiness.* (2.) That this can never be wrought in us, 
but by the power of the Holy Ghost. (3.) That we re- 
ceive this, and every other blessing, merely for the sake 
of Christ: and (4.) That whosoever hath the mind that 
was in Christ, the same is our brother, and sister, and 
mother. 

In the year 1729, four young students in Oxford agreed 
to spend their evenings together. They were all zealous 
members of the Church of England, and had no peculiar 
opinions, but were distinguished only by their constant 
attendance on the church and sacrament. In 1735 they 
were increased to fifteen ; when the chief of them em- 
barked for America, intending to preach to the Heathen 
Indians. Methodism then seemed to die away ; but it 

* " * What then is religion ? ' It is happiness in God, or in the knowl- 
edge and love of God. It is * faith working by love ; ' producing 1 right- 
eousness, and peace, and joy in the Holy Ghost.' In other words, it is 
a heart and life devoted to God ; or, communion with God the Father 
and the Son ; or, the mind which was in Christ Jesus, enabling us to 
walk as he walked."— Letter to Mr. C, 1786. Works, vii, 223. 



128 



Selections from Wesley. 



revived again in the year 1738; especially after Mr. 
Wesley (not being allowed to preach in the churches) be- 
gan to preach in the fields. One and another then coming 
to inquire what they must do to be saved, he desired them 
to meet him all together; which they did, and increased 
continually in number. In November, a large building, 
the Foundery, being offered him, he began preaching 
therein, morning and evening ; at five in the morning, and 
seven in the evening, that the people's labour might not 
be hindered. 

From the beginning the men and women sat apart, as 
they always did in the primitive church ; and none were 
suffered to call any place their own, but the first comers 
sat down first. They had no pews; and all the benches 
for rich and poor were of the same construction. Mr. 
Wesley began the service with a short prayer ; then sung 
a hymn and preached (usually about half an hour), then 
sung a few verses of another hymn, and concluded with 
prayer. His constant doctrine was, salvation by faith, 
preceded by repentance, and followed by holiness. 

But when a large number of people was joined, the 
great difficulty was, to keep them together. For they 
were continually scattering hither and thither, and we 
knew no way to help it. But God provided for this also, 
when we thought not of it. A year or two after, Mr. 
Wesley met the chief of the society in Bristol, and in- 
quired, "How shall we pay the debt upon the preaching 
house ?" Captain Foy stood up and said, "Let every 
one in the society give a penny a week, and it will easily 
be done." "But many of them," said one, "have not a 
penny to give." "True," said the Captain ; "then put ten 
or twelve of them to me. Let each of these give what they 
can weekly, and I will supply what is wanting." Many 
others made the same offer. So Mr. Wesley divided 
the societies among them; assigning a class of about 
twelve persons to each of these, who were termed leaders. 



Thoughts upon Methodism. 



129 



Not long after, one of these informed Mr. Wesley that, 
calling on such a one in his house, he found him quarrel- 
ling with his wife. Another was found in drink. It 
immediately struck into Mr. Wesley's mind, 'This is the 
very thing we wanted. The leaders are the persons who 
may not only receive the contributions, but also watch 
over the souls of their brethren." The society in London, 
being informed of this, willingly followed the example 
of that in Bristol; as did every society from that time, 
whether in Europe or America. By this means, it was 
easily found if any grew weary or faint, and help was 
speedily administered. And if any walked disorderly, 
they were quickly discovered, and either amended or 
dismissed. 

For those who knew in whom they had believed, there 
was another help provided. Five or six, either married 
or single men, met together at such an hour as was con - 
venient, according to the direction of St. James, "Con- 
fess your faults one to another, and pray one for another, 
and ye shall be healed." And five or six of the married 
or single women met together for the same purpose. In- 
numerable blessings have attended this institution, especi- 
ally in those who were going on to perfection. When any 
seemed to have attained this, they were allowed to meet 
with a select number, who appeared, so far as man could 
judge, to be partakers of the same "great salvation." 

From this short sketch of Methodism (so called), any 
man of understanding may easily discern, that it is only 
plain, Scriptural religion, guarded by a few prudential 
regulations. The essence of it is holiness of heart and 
life ; the circumstantials all point to this. And as long as 
they are joined together in the people called Methodists, 
no weapon formed against them shall prosper. But if 
even the circumstantial parts are despised, the essential 
will soon be lost. And if ever the essential parts should 
evaporate, what remains will be dung and dross. 
9 



130 



Selections from Wesley. 



It nearly concerns us to understand how the case stands 
with us at present. I fear, wherever riches have increased, 
(exceeding few are the exceptions,) the essence of re- 
ligion, the mind that was in Christ, has decreased in the 
same proportion. Therefore do I not see how it is pos- 
sible, in the nature of things, for any revival of true 
religion to continue long. For religion must necessarily 
produce both industry and frugality; and these cannot 
but produce riches. But as riches increase, so will pride, 
anger, and love of the world in all its branches. 

How, then, is it possible that Methodism, that is, the 
religion of the heart, though it flourishes now as a green 
bay tree, should continue in this state? For the Metho- 
dists in every place grow diligent and frugal ; consequent- 
ly, they increase in goods. Hence they proportionably 
increase in pride, in anger, in the desire of the flesh, the 
desire of the eyes, and the pride of life. So, although 
the form of religion remains, the spirit is swiftly vanish- 
ing away. 

Is there no way to prevent this ? this continual declen- 
sion of pure religion ? We ought not to forbid people to 
be diligent and frugal : we must exhort all Christians to 
gain all they can, and to save all they can ; that is, in 
effect, to grow rich! What way then, (I ask again) can 
we take, that our money may not sink us to the nether- 
most hell ? There is one way, and there is no other under 
heaven. If those who "gain all they can," and "save all 
they can," will likewise "give all they can then, the more 
they gain, the more they will grow in grace, and the more 
treasure they will lay up in heaven. 

London, August 4, 1786. 



An Earnest Appeal. 



131 



AN 

EARNEST APPEAL 

TO 

MEN OF REASON AND RELIGION. 
[1743. Works, v, 5-33.] 

Doth our law judge any man, before it hear him, and know what he 
doeth ? — John vii, 51. 

Although it is with us a "very small thing to be 
judged of you or of man's judgment/* seeing we know 
God will "make our innocency as clear as the light, and 
our just dealing as the noon-day;" yet are we ready to 
give any that are willing to hear a plain account, both 
of our principles and actions ; as having "renounced the 
hidden things of shame," and desiring nothing more, 
"than by manifestation of the truth to commend ourselves 
to every man's conscience in the sight of God." 

We see (and who does not?) the numberless follies 
and miseries of our fellow creatures. We see, on every 
side, either men of no religion at all, or men of a lifeless, 
formal religion. We are grieved at the sight ; and should 
greatly rejoice, if by any means we might convince some 
that there is a better religion to be attained, — a religion 
worthy of God that gave it. And this we conceive to be 
no other than love ; the love of God and of all mankind ; 
the loving God with all our heart, and soul, and strength, 
as having first loved us, as the fountain of all the good 
we have received, and of all we ever hope to enjoy; and 
the loving every soul which God hath made, every man on 
earth, as our own soul. 

This love we believe to be the medicine of life, the 
never-failing remedy for all the evils of a disordered 
world, for all the miseries and vices of men. Wherever 
this is, there are virtue and happiness going hand in 



132 



Selections from Wesley. 



hand. There is humbleness of mind, gentleness, long 
suffering, the whole image of God ; and at the same time 
a peace that passeth all understanding, and joy unspeak- 
able and full of glory. 

' ' Eternal sunshine of the spotless mind ; 

Each prayer accepted, and each wish resign*d ; 

Desires composed, affections ever even, 

Tears that delight, and sighs that waft to heaven." 

This religion we long to see established in the world, a 
religion of love, and joy, and peace, having its seat in the 
inmost soul, but ever showing itself by its fruits, continu- 
ally springing forth, not only in all innocence (for love 
worketh no ill to his neighbour), but likewise in every 
kind of beneficence, spreading virtue and happiness all 
around it. 

This religion have we been following after for many 
years, as many know, if they would testify: but all this 
time, seeking wisdom, we found it not ; we were spending 
our strength in vain. And being now under full convic- 
tion of this, we declare it to all mankind ; for we desire 
not that others should wander out of the way as we have 
done before them ; but rather that they may profit by our 
loss, that they may go (though we did not, having then 
no man to guide us) the straight way to the religion of 
love, even by faith. 

Now, faith (supposing the Scripture to be of God) is 
npayfidruv eXsyxoq ov QXsnoiievojv , "the demonstrative evi- 
dence of things unseen," the supernatural evidence of 
things invisible, not perceivable by eyes of flesh, or by 
any of our natural senses or faculties. Faith is that 
divine evidence whereby the spiritual man discerneth God, 
and the things of God. It is with regard to the spiritual 
world, what sense is with regard to the natural. It is 
the spiritual sensation of every soul that is born of God. 

Perhaps you have not considered it in this view. I will, 
then, explain it a little further. 



An Earnest Appeal. 



133 



Faith, according to the scriptural account, is the eye of 
the new-born soul. Hereby every true believer in God 
"seeth him who is invisible/' Hereby (in a more particu- 
lar manner, since life and immortality have been brought 
to light by the Gospel) he "seeth the light of the glory of 
God in the face of Jesus Christ;" and "beholdeth what 
manner of love it is which the Father hath bestowed upon 
us, that we/' who are born of the Spirit, "should be 
called the sons of God." 

It is the ear of the soul, whereby a sinner "hears the 
voice of the Son of God, and lives ;" even that voice which 
alone wakes the dead, "Son, thy sins are forgiven thee." 

It is (if I may be allowed the expression) the palate of 
the soul ; for hereby a believer "tastes the good word, and 
the powers of the world to come ;" and "hereby he both 
tastes and sees that God is gracious," yea, "and merciful 
to him a sinner." 

It is the feeling of the soul, whereby a believer per- 
ceives, through the "power of the Highest overshadow- 
ing him," both the existence and the presence of Him in 
whom "he lives, moves, and has his being;" and indeed 
the whole invisible world, the entire system of things 
eternal. And hereby, in particular, he feels "the love of 
God shed abroad in his heart." 

By this faith we are saved from all uneasiness of mind, 
from the anguish of a wounded spirit, from discontent,, 
from fear and sorrow of heart, and from that inexpress- 
ible listlessness and weariness, both of the world and of 
ourselves, which we had so helplessly laboured under for 
many years ; especially when we were out of the hurry of 
the world, and sunk into calm reflection. In this we find 
that love of God, and of all mankind, which we had else- 
where sought in vain. This we know and feel, and there- 
fore cannot but declare, saves every one that partakes of 
it, both from sin and misery, from every unhappy and 
every unholy temper. 



134 



Selections from Wesley. 



" Soft peace she brings, wherever she arrives ; 
She builds our quiet, as she forms our lives ; 
Lays the rough paths of peevish nature even, 
And opens in each breast a little heaven." 

If you ask, "Why then have not all men this faith? all, 
at least, who conceive it to be so happy a thing? Why 
do they not believe immediately ?" 

We answer (on the Scripture hypothesis), "It is the 
gift of God." No man is able to work it in himself. It 
is a work of omnipotence. It requires no less power thus 
to quicken a dead soul, than to raise a body that lies in the 
grave. It is a new creation; and none can create a soul 
anew, but He who at first created the heavens and the 
earth. 

May not your own experience teach you this? Can 
you give yourself this faith? Is it now in your power 
to see, or hear, or taste, or feel God ? Have you already, 
or can you raise in yourself, any perception of God, or of 
an invisible world ? I suppose you do not deny that there 
is an invisible world; you will not charge it in poor old 
Hesiod to Christian prejudice of education, when he says, 
in those well-known words, 

44 Millions of spiritual creatures walk the earth 
Unseen, whether we wake, or if we sleep." 

Now, is there any power in your soul whereby you dis- 
cern either these, or Him that created them ? Or, can all 
your wisdom and strength open an intercourse between 
yourself and the world of spirits? Is it in your power 
to burst the veil that is on your heart, and let in the light 
of eternity ? You know it is hot. You not only do not, 
but cannot, by your own strength, thus believe- The 
more you labour so to do, the more you will be convinced 
"it is the gift of God." 

It is the free gift of God, which he bestows, not on 
those who are worthy of his favour, not on such as are 
previously holy, and so fit to be crowned with all the 



An Earnest Appeal. 



135 



blessings of his goodness ; but on the ungodly and unholy ; 
on those who till that hour were fit only for everlasting 
destruction ; those in whom was no good thing, and whose 
only plea was, "God be merciful to me, a sinner !" No 
merit, no goodness in man precedes the forgiving love of 
God. His pardoning mercy supposes nothing in us but a 
sense of mere sin and misery ; and to all who see, and feel, 
and own their wants, and their utter inability to remove 
them, God freely gives faith, for the sake of Him in whom 
he is always "well pleased." 

This is a short, rude sketch of the doctrine we teach. 
These are our fundamental principles ; and we spend our 
lives in confirming others herein, and in a behaviour suit- 
able to them. 

Now, if you are a reasonable man, although you do not 
believe the Christian system to be of God, lay your hand 
upon your breast, and calmly consider what it is that 
you can here condemn? What evil have we done to yon, 
that you should join the common cry against us? Why 
should you say, "Away with such fellows from the earth ; 
it is not fit that they should live?" 

It is true, your judgment does not fall in with ours. 
We believe the Scripture to be of God. This you do not 
believe. And how do you defend yourselves against them 
who urge you with the guilt of unbelief? Do you not 
say, "Every man must judge according to the light he 
has," and that "if he be true to this, he ought not to be 
condemned?" Keep then to this, and turn the tables. 
Must not we also judge according to the light we have? 
You can in no wise condemn us without involving your- 
selves in the same condemnation. According to the light 
we have, we cannot but believe the Scripture is of God : 
and while we believe this, we dare not turn aside from it, 
to the right hand or to the left. 

Let us consider this point a little further. You your- 
self believe there is a God. You have the witness of this 



136 Selections from Wesley. 



in your own breast. Perhaps sometimes you tremble 
before him. You believe there is such a thing as right 
and wrong ; that there is a difference between moral good 
and evil. Of consequence you must allow, there is such 
a thing as conscience : I mean, that every person, capable 
of reflection, is conscious to himself when he looks back 
on any thing he has done, whether it be good or evil. You 
must likewise allow, that every man is to be guided by 
his own conscience, not another's. Thus far, doubtless, 
you may go, without any danger of being a volunteer in 
'faith. 

Now then, be consistent with yourself. If there be a 
God, who, being just and good (attributes inseparable 
from the very idea of God), is "a rewarder of them that 
diligently seek him/' ought we not to do whatever we 
believe will be acceptable to so good a Master ? Observe : 
If we believe, if we are fully persuaded of this in our 
mind ought we not thus to seek him, and that with all 
diligence ? Else, how should we expect any reward at his 
hands ? 

Again : Ought we not to do what we believe is morally 
good, and to abstain from what we judge is evil? By 
good I mean, conducive to the good of mankind, tending 
to advance peace and good will among men, promotive of 
the happiness of our fellow creatures ; and by evil, what is 
contrary thereto. Then surely you cannot condemn our 
endeavouring, after our power, to make mankind happy 
(I now speak only with regard to the present world) ; 
our striving, as we can, to lessen their sorrows, and to 
teach them, in whatsoever state they are, therewith to be 
content. 

Yet again : Are we to be guided by our own conscience, 
or by that of other men ? You surely will not say that any 
man's conscience can preclude mine. You, at least, will 
not plead for robbing us of what you so strongly claim 
for yourselves: I mean the right of private judgment, 



An Earnest Appeal. 



137 



which is indeed unalienable from reasonable creatures. 
You well know, that, unless we faithfully follow the 
dictates of our own mind, we cannot have a conscience 
void of offence toward God and toward man. 

Upon your own principles, therefore, you must allow us 
to be, at least, innocent. Do you find any difficulty in 
this? You speak much of prepossession and prejudice; 
beware you are not entangled therein yourselves ! Are 
you not prejudiced against us, because we believe and 
strenuously defend that system of doctrines which you 
oppose ? Are you not enemies to us, because you take it 
for granted we are so to you ? Nay, God forbid ! I 
once saw one, who, from a plentiful fortune, was reduced 
to the lowest extremity. He was lying on a sick bed, in 
violent pain, without even convenient food, or one friend 
to comfort him: so that when his merciful landlord, to 
complete all, sent one to take his bed from under him, I 
was not surprised at his attempt to put an end to so 
miserable a life. Now, when I saw that poor man welter- 
ing in his blood, could I be angry at him ? Surely, no. No 
more can I at you. I can no more hate, than I can envy, 
you. I can only lift up my heart to God for you (as I 
did then for him), and, with silent tears, beseech the 
Father of mercies, that he would look on you in your 
blood, and say unto you, "Live.'' 

"Sir," said that unhappy man, at my first interview 
with him, "I scorn to deceive you or any man. You must 
not tell me of your Bible, for I do not believe one word 
of it. I know there is a God ; and believe he is all in all, 
the Anima mundi (the soul of the world), the 

il Totam 

Mens agitans violent, et magno se cor pore mtscens. 

(The all-informing soul, 
Which spreads through the vast mass, and moves the whole.)" 

But further than this I believe not: all is dark; my 
thought is lost. But I hear," added he, "you preach to a 



138 



Selections from Wesley. 



great number of people every night and morning. Pray, 
what would you do with them? Whither would you 
lead them? What religion do you preach? What is it 
good for?" I replied, "I do preach to as many as desire 
to hear, every night and morning. You ask, what I would 
do with them: I would make them virtuous and happy, 
easy in themselves, and useful to others. Whither would 
I lead them ? To heaven ; to God the Judge, the lover of 
all, and to Jesus the Mediator of the new covenant. What 
religion do I preach? The religion of love; the law of 
kindness brought to light by the Gospel. What is this 
good for? To make all who receive it enjoy God and 
themselves: to make them like God; lovers of all; con- 
tented in their lives; and crying out at their death, in 
calm assurance, 'O grave, where is thy victory ! Thanks 
be unto God, who giveth me the victory, through my 
Lord Jesus Christ.' " 

Will you object to such a religion as this, that it is 
not reasonable? Is it not reasonable then to love God? 
Hath he not given you life, and breath, and all things? 
Does he not continue his love to you, filling your heart 
with food and gladness? What have you which you 
have not received of him? And does not love demand 
a return of love? Whether, therefore, you do love God 
or no, you cannot but own it is reasonable so to do ; nay, 
seeing he is the Parent of all good, to love him with all 
your heart. 

Is it not reasonable also to love our neighbour, every 
man whom God hath made? Are we not brethren, the 
children of one Father ? Ought we not, then, to love one 
another? And should we only love them that love us? 
Is that acting like our Father which is in heaven? He 
causeth his sun to shine on the evil and on the good, and 
sendeth rain on the just and on the unjust. And can 
there be a more equitable rule than this : "Thou shalt love 
thy neighbour as thyself ?" You will plead for the reason- 



An Earnest Appeal. 139 

ableness of this; as also for that golden rule (the only 
adequate measure of brotherly love, in all our words and 
actions), "Whatsoever ye would that men should do unto 
you, even so do unto them ?" 

Is it not reasonable then, that, as we have opportunity, 
we should do good unto all men; not only friends but 
enemies; not only to the deserving, but likewise to the 
evil and unthankful? Is it not right that all our life 
should be one continued labour of love? If a day passes 
without doing good, may one not well say, with Titus, 
Amici, diem perdidi! (My friends, I have lost a day!) 
And is it enough, to feed the hungry, to clothe the naked, 
to visit those who are sick or in prison ? Should we have 
no pity for those 

" Who sigh beneath guilt's horrid stain, 
The worst confinement, and the heaviest chain ? * 

Should we shut up our compassion toward those who are 
of all men most miserable, because they are miserable by 
their own fault? If we have found a medicine to heal 
even that sickness, should we not, as we have freely re- 
ceived it, freely give? Should we not pluck them as 
brands out of the fire? the fire of lust, anger, malice, 
revenge ? Your inmost soul answers, "It should be done ; 
it is reasonable in the highest degree." Well, this is the 
sum of our preaching, and of our lives, our enemies 
themselves being the judges. If therefore you allow, that 
it is reasonable to love God, to love mankind, and to do 
good to all men, you cannot but allow that religion which 
we preach and live to be agreeable to the highest reason. 

Perhaps, all this you can bear. It is tolerable enough ; 
and if we spoke only of being saved by love, you should 
have no great objection: but you do not comprehend 
what we say of being saved by faith. I know you do not. 
You do not in any degree comprehend what we mean by 
that expression : have patience then, and I will tell you 



140 



Selections from Wesley. 



yet again. By those words, "We are saved by faith," we 
mean, that the moment a man receives that faith which 
is above described, he is saved from doubt and fear, and 
sorrow of heart, by a peace that passes all understanding ; 
from the heaviness of a wounded spirit, by joy unspeak- 
able; and from his sins, of whatsoever kind they were, 
from his vicious desires, as well as words and actions, 
by the love of God, and of all mankind, then shed abroad 
in his heart. 

We grant, nothing is more unreasonable, than to 
imagine that such mighty effects as these can be wrought 
by that poor, empty, insignificant thing, which the world 
calls faith, and you among them. But supposing there be 
such a faith on the earth as that which the Apostle speaks 
of, such an intercourse between God and the soul, what is 
too hard for such a faith ? You yourselves may conceive 
that "all things are possible to him that" thus "believeth ;" 
to him that thus "walketh with God," that is now a citizen 
of heaven, an inhabitant of eternity. If therefore you 
will contend with us, you must change the ground of your 
attack. You must flatly deny there is any faith upon 
earth : but perhaps this you might think too large a step. 
You cannot do this without a secret condemnation in your 
own breast. O that you would at length cry to God for 
that heavenly gift! whereby alone this truly reasonable 
religion, this beneficent love of God and man, can be 
planted in your heart. 

If you say, "But those that profess this faith are the 
most unreasonable of all men ;" I ask, Who are those that 
profess this faith? Perhaps you do not personally know 
such a man in the world. Who are they that so much as 
profess to have this "evidence of things not seen?" that 
profess to "see Him that is invisible," to hear the voice of 
God, and to have his Spirit ever "witnessing with their 
spirits, that they are the children of God?" I fear you 
will find few that even profess this faith, among the large 
numbers of those who are called believers. 



An Earnest Appeal. 



141 



"However, there are enough that profess themselves 
Christians/' Yea, too many, God knoweth; too many 
that confute their vain professions, by the whole tenor 
of their lives. I will allow all you can say on this head, 
and perhaps more than all. It is now some years since 
I was engaged unawares in a conversation with a strong 
reasoner, who at first urged the wickedness of the Ameri- 
can Indians, as a bar to our hope of converting them to 
Christianity. But when I mentioned their temperance, 
justice, and veracity (according to the accounts I had 
then received), it was asked, "Why, if those Heathens 
are such men as these, what will they gain by being made 
Christians? What would they gain by being such 
Christians as we see every where round about us?" I 
could not deny they would lose, not gain, by such a Chris- 
tianity as this. Upon which she added, "Why, what 
else do you mean by Christianity ?" My plain answer 
was, "What do you apprehend to be more valuable than 
good sense, good nature, and good manners? All these 
are contained, and that in the highest degree, in what I 
mean by Christianity. Good sense (so called) is but a 
poor, dim shadow of what Christians call faith. Good 
nature is only a faint, distant resemblance of Christian 
charity. And good manners, if of the most finished kind 
that nature, assisted by art, can attain to, is but a dead 
picture of that holiness of conversation which is the image 
of God visibly expressed. All these, put together by the 
art of God, I call Christianity." "Sir, if this be Chris- 
tianity/' said my opponent, in amaze, "I never saw a 
Christian in my life/' 

Perhaps it is the same case with you . If so, I am 
grieved for you, and can only wish, till you do see a living 
proof of this, that you would not say you see a Christian. 
For this is scriptural Christianity, and this alone. When- 
ever, therefore, you see an unreasonable man, you see one 
who perhaps calls himself by that name, but is no more 



142 



Selections from Wesley. 



a Christian than he is an angel. So far as he departs from 
true, genuine reason, so far he departs from Christianity, 
Do not say, "This is only asserted, not proved." It is 
undeniably proved by the original charter of Christianity. 
We appeal to this, to the written word. If any man's 
temper, or words, or actions, are contradictory to right 
reason, it is evident, to a demonstration, they are contra- 
dictory to this. Produce any possible or conceivable in- 
stance, and you will find the fact is so. The lives, there- 
fore, of those who are called Christians, is no just objec- 
tion to Christianity. 

We join with you then in desiring a religion founded 
on reason, and every way agreeable thereto. But one 
question still remains to be asked, What do you mean by 
reason? I suppose you mean the eternal reason, or the 
nature of things; the nature of God, and the nature of 
man, with the relations necessarily subsisting between 
them. Why, this is the very religion we preach; a re- 
ligion evidently founded on, and every way agreeable to, 
eternal reason, to the essential nature of things. Its foun- 
dation stands on the nature of God and the nature of 
man, together with their mutual relations. And it is 
every way suitable thereto ; to the nature of God ; for it 
begins in knowing him : and where, but in the true knowl- 
edge of God, can you conceive true religion to begin? 
It goes on in loving him and all mankind ; for you cannot 
but imitate whom you love: it ends in serving him; in 
doing his w r ill ; in obeying him whom we know and love. 

It is every way suited to the nature of man; for it 
begins in a man's knowing himself ; knowing himself to 
be what he really is, — foolish, vicious, miserable. It goes 
on to point out the remedy for this, to make him truly 
wise, virtuous, and happy; as every thinking mind (per- 
haps from some implicit remembrance of what it origi- 
nally was) longs to be. It finishes all, by restoring the 
due relations between God and man ; by uniting for ever 



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143 



the tender Father, and the grateful, obedient son; the 
great Lord of all, and the faithful servant ; doing not his 
own will, but the will of him that sent him. 

But perhaps by reason you mean the faculty of reason- 
ing, of inferring one thing from another. There are 
many, it is confessed (particularly those who are styled 
Mystic divines), that utterly decry the use of reason, thus 
understood, in religion; nay, that condemn all reasoning 
concerning the things of God, as utterly destructive of 
true religion. 

But we can in no wise agree with this. We find no 
authority for it in holy writ. So far from it, that we 
find there both our Lord and his Apostles continually 
reasoning with their opposers. Neither do we know T , in 
all the productions of ancient and modern times, such a 
chain of reasoning or argumentation, so close, so solid, 
so regularly connected, as the Epistle to the Hebrews. 
And the strongest reasoner whom we have ever observed 
(excepting only Jesus of Nazareth) was that Paul of 
Tarsus ; the same who has left that plain direction for all 
Christians : "In malice," or wickedness, "be ye children ; 
but in understanding," or reason, "be ye men." 

We therefore not only allow, but earnestly exhort, all 
who seek after true religion, to use all the reason which 
God hath given them, in searching out the things of God. 
But your reasoning justly, not only on this, but on any 
subject whatsoever, pre-supposes true judgments already 
formed, whereon to ground your argumentation. Else, 
you know, you will stumble at every step; because ex 
falso non sequitur verum, "it is impossible, if your prem- 
ises are false, to infer from them true conclusions." 

You know, likewise, that before it is possible for you 
to form a true judgment of them, it is absolutely neces- 
sary that you have a clear apprehension of the things 
of God, and that your ideas thereof be all fixed, 
distinct, and determinate. And seeing our ideas are 



144 



Selections from Wesley. 



not innate, but must all originally come from our 
senses, it is certainly necessary that you have senses 
capable of discerning objects of this kind: not those 
only which are called natural senses, which in this 
respect profit nothing, as being altogether incapable of 
discerning objects of a spiritual kind; but spiritual 
senses, exercised to discern spiritual good and evil. 
It is necessary that you have the hearing ear, and 
the seeing eye, emphatically so called; that you have a 
new class of senses opened in your soul, not depending 
on organs of flesh and blood, to be "the evidence of things 
not seen," as your bodily senses are of visible things; 
to be the avenues to the invisible world, to discern 
spiritual objects, and to furnish you with ideas of what 
the outward "eye hath not seen, neither the ear heard. " 

And till you have these internal senses, till the eyes of 
your understanding are opened, you can have no appre- 
hension of divine things, no idea of them at all. Nor, 
consequently, till then, can you either judge truly, or 
reason justly, concerning them ; seeing your reason has 
no ground whereon to stand, no materials to work upon. 

To use the trite instance: as you cannot reason con- 
cerning colours, if you have no natural sight, because all 
the ideas received by your other senses are of a different 
kind; so that neither your hearing, nor any other sense, 
can supply your want of sight, or furnish your reason in 
this respect with matter to work upon : so you cannot 
reason concerning spiritual things, if you have no spiritual 
sight; because all your ideas received by your outward 
senses are of a different kind ; yea, far more different from 
those received by faith or internal sensation, than the idea 
of colour from that of sound. These are only different 
species of one genus, namely, sensible ideas, received by 
external sensation ; whereas the ideas of faith differ toto 
genere [entirely] from those of external sensation. So 
that it is not conceivable, that external sensation should 



An Earnest Appeal. 



145 



supply the want of internal senses ; or furnish your reason 
in this respect with matter to work upon. 

What then will your reason do here ? How will it pass 
from things natural to spiritual ; from the things that are 
seen to those that are not seen; from the visible to the 
invisible world ? What a gulf is here ! By what art will 
reason get over the immense chasm? This cannot be, till 
the Almighty come in to your succour, and give you that 
faith you have hitherto despised. Then upborne, as it 
were, on eagles' wings, you shall soar away into the 
regions of eternity; and your enlightened reason shall 
explore even "the deep things of God;" God himself 
"revealing them to you by his Spirit." . . . 

Perhaps the first thing that now occurs to your mind 
relates to the doctrine which we teach. You have heard 
that we say, "Men may live without sin." And have you 
not heard that the Scripture says the same; — we mean, 
without committing sin? . . . 

Have you not another objection nearly allied to this, 
namely, that we preach perfection ? True ; but what per- 
fection? The term you cannot object to; because it is 
scriptural. All the difficulty is, to fix the meaning of it 
according to the word of God. And this we have done 
again and again, declaring to all the w r orld, that Christian 
perfection does not imply an exemption from ignorance, 
or mistake, or infirmities, or temptations ; but that it does 
imply, the being so crucified with Christ, as to be able to 
testify, "I live not, but Christ liveth in me," Gal. ii, 20, 
and hath "purified my heart by faith," Acts xv, 9. It does 
imply "the casting down every high thing that exalteth 
itself against the knowledge of God, and bringing into 
captivity every thought to the obedience of Christ." It 
does imply "the being holy, as he that hath called us is 
holy, in all manner of conversation," 2 Cor. x, 5 ; 1 Peter 
i, 15 ; and, in a word, "the loving the Lord our God with 
all our heart, and serving him with all our strength." 
10 



146 



Selections from Wesley. 



Now, is it possible for any who believe the Scripture 
to deny one tittle of this? You cannot. You dare not. 
You would not for the world. You know it is the pure 
word of God. And this is the whole of what we preach ; 
this is the height and depth of what we (with St. Paul) 
call perfection, — a state of soul devoutly to be wished by 
all who have tasted of the love of God. O pray for it 
without ceasing! It is the one thing you want. Come 
with boldness to the throne of grace, and be assured that 
when you ask this of God, you shall have the petition 
you ask of him. We know indeed that to man, to the 
natural man, this is impossible. But we know also, that 
as no word is impossible with God, so "all things are 
possible to him that believeth." 

For "we are saved by faith." But have you not heard 
this urged as another objection against us, that we preach 
salvation by faith alone? And does not St. Paul do the 
same thing? "By grace," saith he, "ye are saved through 
faith." Can any words be more express ? And elsewhere, 
"Believe in the Lord Jesus, and thou shalt be saved/' 
Acts xvi, 31. 

What we mean by this (if it has not been sufficiently 
explained already) is, that we are saved from our sins, 
only by a confidence in the love of God. As soon as we 
"behold what manner of love it is which the Father hath 
bestowed upon us, we love him" (as the Apostle ob- 
serves), "because he first loved us." And then is that 
commandment written in our heart, "That he who loveth 
God love his brother also ;" from which love of God and 
man, meekness, humbleness of mind, and all holy tempers, 
spring. Now, these are the very essence of salvation, 
of Christian salvation, salvation from sin ; and from these 
outward salvation flows, that is, holiness of life and con- 
versation. Well, and are not these things so? If you 
know in whom you have believed, you need no further 
witnesses. . . . 



An Earnest Aopeal. 



147 



"But by talking thus you encourage sinners." I do 
encourage them — to repent; and do not you? Do not 
you know how many heap sin upon sin, purely for want 
of such encouragement ; because they think they can never 
be forgiven, there is no place for repentance left? Does 
not your heart also bleed for them? What would you 
think too dear to part with? What would you not do, 
what would you not suffer, to bring one such sinner to 
repentance? Could not your love "endure all things" 
for them ? Yes, — if you believed it would do them good ; 
if you had any hope that they would be better. Why do 
you not believe it would do them good? Why have you 
not a hope that they will be better ? Plainly, because you 
do not love them enough; because you have not that 
charity which not only endureth, but at the same time 
believeth and hopeth all things. . 

This only we confess, that we preach inward salvation, 
now attainable by faith. And for preaching this (for 
no other crime was then so much as pretended) we were 
forbid to preach any more in those churches, where, till 
then, we were gladly received. This is a notorious fact. 
Being thus hindered from preaching in the places we 
should first have chosen, we now declare the "grace of 
God which bringeth salvation, in all places of his do- 
minion;" as well knowing, that God dwelleth not only 
in temples made with hands. This is the real, and it is the 
only real, ground of complaint against us. And this we 
avow before all mankind, we do preach this salvation by 
faith. And not being suffered to preach it in the usual 
places, we declare it wherever a door is opened, either on 
a mountain, or a plain, or by a river side (for all which 
we conceive we have sufficient precedent), or in prison, 
or, as it were, in the house of Justus, or the school of one 
Tyrannus. Nor dare we refrain. "A dispensation of the 
Gospel is committed to me ; and wo is me, if I preach 
not the Gospel." 



148 



Selections from Wesley. 



Here we allow the fact, but deny the guilt. But in 
every other point alleged, we deny the fact, and call upon 
the world to prove it, if they can. More especially, we call 
upon those who for many years saw our manner of life 
at Oxford. These well know that "after the straitest 
sect of our religion we lived Pharisees ;" and that the 
grand objection to us for all those years was, the being 
righteous overmuch; the reading, fasting, praying, deny- 
ing ourselves, — the going to church, and to the Lord's 
table, — the relieving the poor, visiting those that were sick 
and in prison, instructing the ignorant, and labouring 
to reclaim the wicked, — more than was necessary for 
salvation. These were our open, flagrant crimes, from the 
year 1729 to the year 1737; touching which our Lord 
shall judge in that day. 

But, waiving the things that are past, which of you now 
convinceth us of sin? Which of you (I here more especi- 
ally appeal to my brethren the clergy) can personally 
convict us of any ungodliness or unholiness of conversa- 
tion? Ye know in your own hearts (all that are candid 
men, all that are not utterly blinded with prejudice), that 
we "labour to have a conscience void of offence both 
toward God and toward man." Brethren, I would to God 
that in this ye were even as we. But indeed (with grief 
I speak it) ye are not. There are among yourselves un- 
godly and unholy men ; openly, undeniably such ; drunk- 
ards, gluttons, returners of evil for evil, liars, swearers, 
profaners of the day of the Lord. Proof hereof is not 
wanting, if ye require it. Where then is your zeal against 
these? A clergyman, so drunk he can scarce stand or 
speak, may, in the presence of a thousand people (at 
Epworth, in Lincolnshire), set upon another clergyman 
of the same Church, both with abusive words and open 
violence. And what follows? Why, the one is still 
allowed to dispense the sacred Signs of the body and blood 
of Christ : but the other is not allowed to receive them, — 
because he is a field preacher. 



An Earnest Appeal. 



149 



O ye pillars and fathers of the Church, arc these things 
well pleasing to Him who hath made you overseers over 
that flock which he hath purchased with his own blood ? 
O that ye would suffer me to boast myself a little ! Is 
there not a cause? Have ye not compelled me? Which 
of your clergy are more unspotted in their lives, which 
more unwearied in their labours, than those whose "names 
ye cast out as evil," whom ye count "as the filth and off- 
scouring of the world ?" Which of them is more zealous 
to spend and be spent, for the lost sheep of the house of 
Israel ? Or who among them is more ready to be offered 
up for their flock "upon the sacrifice and service of their 
faith?" 

Will ye say (as the historian of Catiline), Si sic pro 
patrid! [If thus for your country!] "If this were done 
in defence of the Church, and not in order to undermine 
and destroy it !" That is the very proposition I undertake 
to prove, — that we are now defending the Church, even 
the Church of England, in opposition to all those who 
either secretly undermine or more openly attempt to de- 
stroy it. 

That we are Papists (we who are daily and hourly 
preaching that very doctrine which is so solemnly anathe- 
matized by the whole Church of Rome), is such a charge 
that I dare not waste my time in industriously confuting 
it. Let any man of common sense only look on the title 
pages of the sermons we have lately preached at Oxford, 
and he will need nothing more to show him the weight 
of this senseless, shameless accusation; — unless he can 
suppose the governors both of Christ Church and Lincoln 
College, nay, and all the university, to be Papists too. 

You yourself can easily acquit us of this ; but not of 
the other part of the charge. You still think we are 
secretly undermining, if not openly destroying, the 
Church. What do you mean by the Church ? A visible 
Church (as our article defines it) is a company of faithful 



ISO 



Selections from Wesley. 



or believing people; — ccetus credentium. This is the 
essence of a church; and the properties thereof are (as 
they are described in the words that follow), "among 
whom the pure word of God is preached, and the sacra- 
ments duly administered."* Now then (according to 
this authentic account), what is the Church of England? 
What is it indeed, but the faithful people, the true be- 
lievers in England? It is true, if these are scattered 
abroad, they come under another consideration : but when 
they are visibly joined, by assembling together to hear the 
pure word of God preached, and to eat of one bread, and 
drink of one cup, they are then properly the visible 
Church of England. 

It were well if this were a little more considered by 
those who so vehemently cry out, "The Church! the 
Church!" (as those of old, "The temple of the Lord! the 
temple of the Lord 1") not knowing what they speak, nor 
whereof they affirm. A provincial or national Church, 
according to our article, is the true believers of that 
province or nation. If these are dispersed up and down, 
they are only a part of the invisible Church of Christ. 



* 11 According to this definition, those congregations in which the 
pure word of God (a strong expression) is not preached are no parts 
either of the church of England, or the church catholic : as neither are 
those in which the sacraments are not duly administered. 

" I will not undertake to defend the accuracy of this definition. I 
dare not exclude from the church catholic, all those congregations in 
which any unscriptural doctrines, which cannot be affirmed to be * the 
pure word of God/ are sometimes, yea, frequently preached ; neither all 
those congregations in which the sacraments are not ' duly administered.' 
Certainly if these things are so, the church of Rome is not so much as 
a part of the catholic church : seeing therein neither is 1 the pure word 
of God ' preached, nor the sacraments ' duly administered.' Whoever 
they are they have 4 one spirit, one hope, one Lord, one faith, one God 
and Father of all ; ' I can easily bear with their holding wrong opinions, 
yea, and superstitious modes of worship ; nor would I, on these accounts, 
scruple still to include them within the pale of the catholic church : neither 
would I have any objection to receive them, if they desired it, as mem- 
bers of the church of England." — Sermon of the Church, 1786. Works, 
ii, 158. 



An Earnest Appeal. 



151 



But if they are visibly joined by assembling together to 
hear his word and partake of his supper, they are then a 
visible Church, such as the Church of England, France, 
or any other. 

This being premised, I ask, How do we undermine or 
destroy the Church, — the provincial, visible Church of 
England? The article mentions three things as essential 
to a visible Church. First : Living faith ; without which, 
indeed, there can be no Church at all, neither visible nor 
invisible. Secondly: Preaching, and consequently hear- 
ing, the pure word of God, else that faith would languish 
and die. And, Thirdly, a due administration of the sacra- 
ments, — the ordinary means whereby God increaseth 
faith. Now come close to the question : In which of these 
points do we undermine or destroy the Church ? . . . 

But perhaps you have heard that we in truth regard 
no Church at all ; that gain is the true spring of all our 
actions ; that I, in particular, am well paid for my work, 
having thirteen hundred pounds a year fas a reverend 
author accurately computes it) at the Foundery alone, 
over and above what I receive from Bristol, Kingswood, 
Newcastle, and other places ; and that whoever survives 
me will see I have made good use of my time ; for I shall 
not die a beggar. . . . 

Inform yourself a little better, and you will find that 
both at Newcastle, Bristol, and Kingswood, and all other 
places, where any collection is made, the money collected 
is both received and expended by the stewards of those 
several societies, and never comes into my hands at ally- 
neither first nor last. And you, or any who desire it, shall 
read over the accounts kept by any of those stewards, and 
see with your own eyes, that by all these societies I gain 
just as much as you do. . . . 

You can never reconcile It with any degree of com- 
mon sense, that a man who wants nothing, who has 
already all the necessaries, all the conveniences, nay, and 



152 



Selections from Wesley. 



many of the superfluities, of life, and these not only 
independent on any one, but less liable to contingencies 
than even a gentleman's freehold estate ; that such a one 
should calmly and deliberately throw up his ease, most 
of his friends, his reputation, and that way of life which 
of all others is most agreeable both to his natural temper, 
and education ; that he should toil day and night, spend all 
his time and strength, knowingly destroy a firm constitu- 
tion, and hasten into weakness, pain, diseases, death, — to 
gain a debt of six or seven hundred pounds !* 

But suppose the balance on the other side, let me ask 
you one plain question, For what gain (setting conscience 
aside) will you be obliged to act thus? to live exactly as 
I do? For what price will you preach (and that with all 
your might, not in an easy, indolent, fashionable way) 
eighteen or nineteen times every week ; and this through- 
out the year? What shall I give you to travel seven or 
eight hundred miles, in all weathers, every two or three 
months ? For what salary will you abstain from all other 
diversions, than the doing good, and the praising God? 
I am mistaken if you would not prefer strangling to such 
a life, even with thousands of gold and silver, f 

* " I am, to this day, ashamed before God, that I do so little to what 
I ought to do. But this you call 4 overdone humility/ and suppose it to 
be inconsistent with what occurs in the ninety-third and ninety-fourth 
paragraphs of the 1 Earnest Appeal.' I believe it is not at all inconsist- 
ent therewith ; only one expression there is too strong, — * all his time 
and strength ; ' — for this very cause, 1 I am ashamed before God.' I do 
not spend all my time so profitably as I might, nor all my strength ; 
at least, not all I might have, if it were not for my own lukewarmness 
and remissness ; if I wrestled with God in constant and fervent prayer." 
— Letter to Mr. John Smith, 1747. Works, vi, 640. 

f 44 But suppose field preaching to be, in a case of this kind, ever so 
• expedient, or even necessary, yet who will contest with us for this prov- 
ince ? May we not enjoy this quiet and unmolested ? Unmolested, I 
mean, by any competitors : for who is there among you, brethren, that 
is willing (examine your' own hearts) even to save souls from death at 
this price ? Would not you let a thousand souls perish, rather than you 
would be the instruments of rescuing them thus? I do not speak now 
with regard to conscience, but to the inconveniences that must accom- 



An Earnest Appeal. 



153 



And what is the comfort you have found out for me 
in these circumstances ? Why, that I shall not die a beg- 
gar. So now I am supposed to be heaping up riches, that 
I may leave them behind me. Leave them behind me! 
For whom ? my wife and children ? Who are they ? They 
are yet unborn. Unless thou meanest the children of faith 
whom God hath given me. But my heavenly Father feedeth 
them. Indeed, if I lay up riches at all, it must be to leave 
behind me ; seeing my fellowship is a provision for life. 
But I cannot understand this, What comfort would it be 
to my soul, now launched into eternity, that I had left be- 
hind me gold as the dust, and silver as the sand of the 
sea? Will it follow me over the great gulf? or can I go 
back to it? Thou that liftest up thy eyes in hell, what do 
thy riches profit thee now ? Will all thou once hadst under 
the sun gain thee a drop of water to cool thy tongue ? O 
the comfort of riches left behind to one who is tormented 
in that flame ! You put me in mind of those celebrated 
lines (which I once exceeding admired), addressed by 
way of consolation to the soul of a poor self-murderer : — 

11 Yet shall thy grave with rising flowers be dress'd, 
And the green turf lie light upon thy breast ! 
Here shall the year its earliest beauties show : 
Here the first roses of the spring shall blow : 
While angels with their silver wings o'ershade 
The place now sacred by thy relics made." 

pany it. Can you sustain them, if you would? Can you bear the sum- 
mer sun to beat upon your naked head ? Can you suffer the wintry rain 
or wind, from whatever quarter it blows? Are you able to stand in the 
open air without any covering or defence when God casteth abroad his 
snow like wool, or scattereth his hoar frost like ashes ? And yet these 
are some of the smallest inconveniencies which accompany field preach- 
ing. Far beyond all these, are the contradiction of sinners, the scoffs 
both of the great vulgar and the small ; contempt and reproach of every 
kind; often more than verbal affronts, stupid, brutal violence, sometimes 
to the hazard of health, or limbs, or life. Brethren, do you envy us 
this honour? What, I pray, would buy you to be a field preacher? Or 
what, think you, could induce any man of common sense to continue 
therein one year, unless he had a full conviction in himself that it was 
the will of God concerning him ?" — A Farther Appeal to Men of Reason 
and Religion, Part iii, 1745. Works, v, 163. 



154 



Selections from Wesley. 



I will now simply tell you my sense of these matters, 
whether you will hear, or whether you will forbear. Food 
and raiment I have; such food as I choose to eat, and 
such raiment as I choose to put on. I have a place where 
to lay my head. I have what is needful for life and 
godliness. x\nd I apprehend this is all the world can 
afford. The kings of the earth can give me no more. 
For as to gold and silver, I count it dung and dross ; I 
trample it under my feet. I (yet not I, but the grace 
of God that is in me) esteem it just as the mire in the 
streets. I desire it not ; I seek it not ; I only fear lest any 
of it should cleave to me, and I should not be able to shake 
it off before my spirit returns to God. It must indeed 
pass through my hands ; but I will take care ( God being 
my helper) that the mammon of unrighteousness shall 
only pass through ; it shall not rest there. None of the 
accursed thing shall be found in my tents when the Lord 
calleth me hence. And hear ye this, all you who have 
discovered the treasures which I am to leave behind me : 
If I leave behind me ten pounds (above my debts, and my 
books, or what may happen to be due on account of them), 
you and all mankind bear witness against me, that I lived 
and died a thief and a robber. 

Before I conclude, I cannot but entreat you who know 
God to review the whole matter from the foundation. 
Call to mind what the state of religion was in our nation 
a few years since. In whom did you find the holy tempers 
that were in Christ? bowels of mercies, lowliness, meek- 
ness, gentleness, contempt of the world, patience, temper- 
ance, long-suffering? a burning love to God, rejoicing 
evermore, and in every thing giving thanks ; and a tender 
love to all mankind, covering, believing, hoping, endur- 
ing all things ? Perhaps you did not know one such man 
in the world. But how many that had all unholy tempers ? 
What vanity and pride, what stubbornness and self-will, 
what anger, fretfulness, discontent, \yhat suspicion and 



An Earnest Appeal. 



ISS 



resentment, what inordinate affections, what irregular 
passions, what foolish and hurtful desires, might you find 
in those who were called the best of men, in those who 
made the strictest profession of religion ? And how few 
did you know who went so far as the profession of re- 
ligion, who had even the "form of godliness !" Did you 
not frequently bewail, wherever your lot was cast, the 
general want of even outward religion? How few were 
seen at the public worship of God ! how much fewer at 
the Lord's table ! And was even this little flock zealous 
of good works, careful, as they had time, to do good to all 
men? On the other hand, did you not with grief observe 
outward irreligion in every place? Where could you be 
for one week without being an eye or an ear witness of 
cursing, swearing, or profaneness, of Sabbath breaking 
or drunkenness, of quarrelling or brawling, of revenge 
or obscenity ? Were these things done in a corner ? Did 
not gross iniquity of all kinds overspread our land as a 
flood ? yea, and daily increase, in spite of all the opposition 
which the children of God did or could make against it ? 

If you had been then told that the jealous God would 
soon arise and maintain his own cause; that he would 
pour down his Spirit from on high, and renew the face of 
the earth ; that he would shed abroad his love in the hearts 
of the outcasts of men, producing all holy and heavenly 
tempers, expelling anger, and pride, and evil desire, and 
all unholy and earthly tempers ; causing outward religion, 
the work of faith, the patience of hope, the labour of love, 
to flourish and abound ; and, wherever it spread, abolish- 
ing outward irreligion, destroying all the works of the 
devil : if you had been told that this living knowledge of 
the Lord would in a short space of time overspread our 
land ; yea, and daily increase, in spite of all the opposition 
which the devil and his children did or could make against 
it ; w r ould you not have vehemently desired to see that day, 
that you might bless God and rejoice therein? 



156 



Selections from Wesley. 



Behold, the day of the Lord is come! He is again 
visiting and redeeming his people. Having eyes, see ye 
not? Having ears, do ye not hear, neither understand 
with your hearts ? At this hour the Lord is rolling away 
our reproach. Already his standard is set up. His Spirit 
is poured forth on the outcasts of men, and his love shed 
abroad in their hearts. Love of all mankind, meekness, 
gentleness, humbleness of mind, holy and heavenly affec- 
tions, do take place of hate, anger, pride, revenge, and vile 
or vain affections. Hence, wherever the power of the 
Lord spreads, springs outward religion in all its forms. 
The houses of God are filled ; the table of the Lord is 
thronged on every side. And those who thus show their 
love of God, show they love their neighbour also, by being 
careful to maintain good works, by doing all manner of 
good, as they have time, to all men. They are likewise 
careful to abstain from all evil. Cursing, Sabbath break- 
ing, drunkenness, with all other (however fashionable) 
works of the devil, are not once named among them. 
All this is plain, demonstrable fact. For this also is not 
done in a corner. Now, do you acknowledge the day of 
your visitation? Do you bless God and rejoice therein? 

What hinders ? Is it this, — that men say all manner of 
evil of those whom God is pleased to use as instruments 
in his work? O ye fools, did ye suppose the devil was 
dead? or that he would not fight for his kingdom? And 
what weapons shall he fight with, if not with lies? Is he 
not a liar, and the father of it? Suffer ye then thus far. 
Let the devil and his children say all manner of evil of us. 
And let them go on deceiving each other, and being de- 
ceived. But ye need not be deceived also : or if you are, 
if you will believe all they say, be it so, — that we are weak, 
silly, wicked men : without sense, without learning, with- 
out even a desire or design of doing good ; yet I insist 
upon the fact: Christ is preached, and sinners are con- 
verted to God. This none but a madman can deny. We 



An Earnest Appeal. 



157 



are ready to prove it by a cloud of witnesses. Neither, 
therefore, can the inference be denied, that God is now 
visiting his people. O that all men may know, in this 
their day, the things that make for their peace ! 

Upon the whole, to men of the world I would still 
recommend the known advice of Gamaliel : "Ref rain from 
these men, and let them alone : for if this work be of men, 
it will come to nought; but if it be of God, ye cannot 
overthrow it ; lest haply ye be found even to fight against 
God." But unto you whom God hath chosen out of the 
world, I say, Ye are our brethren, and of our father's 
house ; it behoveth you, in whatsoever manner ye are able, 
"to strengthen our hands in God." And this ye are all 
able to do ; to wish us good luck in the name of the Lord, 
and to pray continually that none of "these things may 
move us," and that "we may not count our lives dear 
unto ourselves, so that we may finish our course with joy, 
and the ministry which we have received of the Lord 
Jesus !" 



158 



Selections from Wesley. 



A LETTER TO 
THE REV. MR. DOWNES, RECTOR OF ST. MICHAEL'S, 

WOOD-STREET : 
OCCASIONED BY HIS LATE TRACT, 

ENTITLED 14 METHODISM EXAMINED AND EXPOSED." 
[ Works, v, 428-37.] 

London, November 17, 1759. 

Reverend Sir., — In the Tract which you have just 
published concerning the people called Methodists, you 
very properly say, "Our first care should be, candidly and 
fairly to examine their doctrines. For, as to censure 
them unexamined would be unjust; so to do the same 
without a fair and impartial examination would be un- 
generous." And again: "We should, in the first place, 
carefully and candidly examine their doctrines." (p. 68.) 
This is undoubtedly true. But have you done it ? Have 
you ever examined their doctrines yet? Have you ex- 
amined them fairly? fairly and candidly? candidly and 
carefully ? Have you read over so much as the Sermons 
they have published, or the "Appeal to Men of Reason and 
Religion ?" I hope you have not ; for I would fain make 
some little excuse for your uttering so many senseless, 
shameless falsehoods. I hope you know nothing about 
the Methodists, no more than I do about the Cham of 
Tartary; that you are ignorant of the whole affair, and 
are so bold, only because you are blind. Bold enough ! 
Throughout your whole Tract, you speak satis pro im- 
perio [sufficiently authoritatively], — as authoritatively as 
if you was, not an archbishop only, but apostolic vicar 
also ; as if you had the full papal power in your hands, and 
fire and faggot at your beck! And blind enough; so 
that you blunder on, through thick and thin, bespattering 



A Letter to the Rev. Mr. Downes. 159 



all that come in your way, according to the old, laudable 
maxim, 'Throw dirt enough, and some will stick." 

I hope, I say, that this is the case, and that you do not 
knowingly assert so many palpable falsehoods. You say, 
"If I am mistaken, I shall always be ready and desirous 
to retract my error." (p. 56.) A little candour and care 
might have prevented those mistakes ; this is the first thing 
one would have desired. The next is, that they may be 
removed; that you may see wherein you have been mis- 
taken, and be more wary for the time to come. 

You undertake to give an account, First, of the rise and 
principles, Then, of the practices, of the Methodists. 

On the former head you say, "Our Church has long 
been infested with these grievous wolves, who, though no 
more than two when they entered in, and they so young 
they might rather be called wolflings" (that is lively 
and pretty!), "have yet spread their ravenous kind 
through every part of this kingdom. Where, what havoc 
they have made, how many of the sheep they have torn, 
I need not say." (pp. 4, 5.) "About twenty-five years 
ago, these two bold though beardless divines" (pity, sir, 
that you had not taught me, twenty-five years ago, 
sapientem pascere barbam [to cherish a sapient beard], 
and thereby to avoid some part of your displeasure), 
"being lifted with spiritual pride, were presumptuous 
enough to become founders of the sect called Methodists." 
(p. 6.) "A couple of young, raw, aspiring twigs of the 
ministry dreamed of a special and supernatural call to 
this." (p. 25.) No, sir; it was you dreamed of this, 
not we. We dreamed of nothing twenty-five years ago, 
but instructing our pupils in religion and learning, and a 
few prisoners in the common principles of Christianity. 
You go on: "They were ambitious of being accounted 
missionaries, immediately delegated by Heaven to correct 
the errors of bishops and archbishops, and reform their 
abuses; to instruct the clergy in the true nature of 



160 



Selections from Wesley. 



Christianity, and to caution the laity not to venture their 
souls in any such unhallowed hands as refused to be 
initiated in all the mysteries of Methodism. " (pp. 20, 21.) 
Well asserted indeed ; but where is the proof of any one 
of these propositions? I must insist upon this; clear, 
cogent proof : else they must be set down for so many 
glaring falsehoods. 

"The Church of Rome (to which on so many accounts 
they were much obliged, and as gratefully returned the 
obligation) taught them to set up for infallible interpret- 
ers of Scripture." (p. 54.) Pray, on what accounts are 
we "obliged to the Church of Rome?" And how have 
we "returned the obligation?" I beg you would please 
(1.) To explain this; and (2.) To prove that we ever 
yet (whoever taught vis) "set up for infallible interpret- 
ers of Scripture." So far from it, that we have over and 
over declared, in print as well as in public preaching, "We 
are no more to expect any living man to be infallible than 
to be omniscient." (Vol. i, p. 357.) 

"As to other extraordinary gifts, influences, and opera- 
tions of the Holy Ghost, no man who has but once dipped 
into their Journals, and other ostentatious trash of the 
same kind, can doubt their looking upon themselves as not 
coming one whit behind the greatest of the Apostles." 
(Methodism Examined, p. 21.) 

I acquit you, sir, of ever having "once dipped into that 
ostentatious trash." I do not accuse you of having read 
so much as the titles of my Journals. I say, my Journals ; 
for (as little as you seem to know it) my brother has 
published none. I therefore look upon this as simple 
ignorance. You talk thus, because you know no better. 
You do not know, that in these very Journals I utterly 
disclaim the "extraordinary gifts of the Spirit," and all 
other "influences and operations of the Holy Ghost" than 
those that are common to all real Christians. 

And yet I will not say, this ignorance is blameless. For 



A Letter to the Rev. Mr. Downes. 



161 



ought you not to have known better? Ought you not 
to have taken the pains of procuring better information, 
when it might so easily have been had? Ought you to 
have publicly advanced so heavy charges as these, without 
knowing whether they were true or no ? 

You proceed to give as punctual an account of us, 
tanquam intus et in cute nosses [as if you had known us 
in heart and life] : 'They outstripped, if possible, even 
Montanus, for external sanctity and severity of dis- 
cipline. " (p. 22.) "They condemned all regard for 
temporal concerns. They encouraged their devotees to 
take no thought for any one thing upon earth; the con- 
sequence of which was, a total neglect of their affairs, 
and impoverishment of their families/' (p. 23.) Blunder 
all over! We had no room for any discipline, severe or 
not, five-and-twenty years ago, unless college discipline; 
my brother then residing at Christ Church, and I at 
Lincoln College. And as to our "sanctity" (were it 
more or less), how do you know it was only external? 
Was you intimately acquainted with us? I do not re- 
member where I had the honour of conversing with you. 
Or could you (as the legend says of St. Pabomius) 
"smell a heretic ten miles" off? And how came you to 
dream, again, that we "condemned all regard for tem- 
poral concerns, and encouraged men to take no thought 
for any one thing upon earth?" Vain dream! We on 
the contrary, severely condemn all who neglect their 
temporal concerns, and who do not take care of every 
thing on earth wherewith God hath entrusted them. The 
consequence of this is, that the Methodists, so called, do 
not "neglect their affairs and impoverish their families ;" 
but, by diligence in business, "provide things honest in 
the sight of all men." Insomuch, that multitudes of them, 
who, in time past, had scarce food to eat or raiment to put 
on, have now "all things needful for life and godliness ;" 
and that for their families, as well as themselves. 
II 



162 



Selections from Wesley. 



Hitherto you have been giving an account of two 
wolflings only; but now they are grown into perfect 
wolves. Let us see what a picture you draw of them 
in this state, both as to their principles and practice. 

You begin with a home stroke : "In the Montanist you 
may behold the bold lineaments and bloated countenance 
of the Methodist." (p. 17.) I wish you do not squint 
at the honest countenance of Mr. Venn, who is indeed as 
far from fear as he is from guile. But if it is somewhat 
"bloated," that is not his fault; sickness may have the 
same effect on yours or mine. 

But to come closer to the point : "They have darkened 
religion with many ridiculous fancies, tending to confound 
the head, and to corrupt the heart." (p. 13.) "A 
thorough knowledge of them would work, in every 
rightly-disposed mind, an abhorrence of those doctrines 
which directly tend to distract the head, and to debauch 
the heart, by turning faith into frenzy, and the grace of 
God into wantonness." (pp. 101, 102.) "These doctrines 
are unreasonable and ridiculous, clashing with our 
natural ideas of the .divine perfections, with the end of 
religion, with the honour of God, and man's both present 
and future happiness. Therefore we pronounce them 
'filthy dreamers,' turning faith into fancy, the Gospel into 
farce; thus adding blasphemy to enthusiasm." (pp. 66, 
68.) 

Take breath, sir; there is a long paragraph behind. 
"The abettors of these wild and whimsical notions are 
(1.) Close friends to the Church of Rome, agreeing with 
her in almost everything but the doctrine of merit: (2.) 
They are no less kind to infidelity, by making the Chris- 
tian religion a mere creature of the imagination: (3.) 
They cut up Christianity by the roots, frustrating the very 
end for which Christ died, which was, that by holiness 
we might be 'made meet for the inheritance of the saints 
(4.) They are enemies not only to Christianity, but to 



A Letter to the Rev. Mr. Downes. 163 



'every religion whatsoever/ by labouring to subvert or 
overturn the whole system of morality : (5.) Consequent- 
ly, they must be enemies of society, dissolving the band by 
which it is united and knit together. ,, In a word: "All 
ancient heresies have in a manner concentred in the 
Methodists; particularly those of the Simonians, Gnos- 
tics, Antinomians" (as widely distant from each other as 
Predestinarians from Calvinists!) "Valentinians, Dona- 
tists, and Montanists." (pp. 101, 102.) While your hand 
was in, you might as well have added, Carpocratians, 
Eutychians, Nestorians, Sabellians. If you say, "I never 
heard of them ;" no matter for that ; you may find them, 
as well as the rest, in Bishop Pearson's index. 

Well, all this is mere flourish ; raising a dust, to blind 
the eyes of the spectators. Generals, you know, prove 
nothing. Leaving this as it is, let us come to particulars. 

But, first, give me leave to transcribe a few words from 
a tract published some years ago. "Your lordship prem- 
ises, 'It is not at all needful to charge the particular 
tenets upon the particular persons among them/ Indeed, 
it is needful in the highest degree. Just as needful as 
it is not to put a stumbling block in the way of our 
brethren; not to lay them under an almost insuperable 
temptation of condemning the innocent with the guilty/' 
{Letter to the Bishop of London, vol. v, pp. 340, 341.) 

And it is now far more needful than it was then; as 
that title of reproach, Methodist, is now affixed to many 
people who are not under my care, nor ever had any 
connection with me. And what have I to do with these ? 
If you give me a nick-name, and then give it to others 
whom I know not, does this make me accountable for 
them ? either for their principles or practice ? In nowise. 
I am to answer for myself, and for those that are in con- 
nection with me. This is all that a man of common 
sense can undertake, or a man of common humanity re- 
quire. 



164 



Selections from Wesley, 



Let us begin then upon even ground; and if you can 
prove upon me, John Wesley, any one of the charges 
which you have advanced, call me not only a wolf, but 
an otter, if you please. 

Your First particular charge (which, indeed, runs 
through your book, and is repeated in twenty different 
places) is, that we make the way to heaven too broad, 
teaching, men may be saved by faith without works. 
Some of your words are, "They set out with forming a 
fair and tempting model of religion, so flattering the 
follies of degenerate man, that it could not fail to gain 
the hearts of multitudes, especially of the loose and 
vicious, the lazy and indolent. They want to get to 
heaven the shortest way, and with the least trouble : now, 
a reliance on Christ, and a disclaiming of good works, 
are terms as easy as the merest libertine can ask. They 
persuade their people that they may be saved by the 
righteousness of Christ, without any holiness of their 
own ; nay, that good works are not only unnecessary, but 
also dangerous ; that we may be saved by faith, without 
any other requisite, such as Gospel obedience, and a holy 
life. Lastly: The Valentinians pretended, that if good 
works were necessary to salvation, it was only to animal 
men, that is, to all who were not of their clan ; and that, 
although sin might damn others, it could not hurt them. 
In consequence of which they lived in all lust and im- 
purity, and wallowed in the most unheard-of bestialities. 
The Methodists distinguish much after the same manner." 
(Methodism Examined, pp. 52, 31, 38, 14.) 

Sir, you are not awake yet. You are dreaming still, 
and fighting with shadows of your own raising. The 
"model of religion with which the Methodists set out" 
is perfectly well known ; if not to you, yet to many thou- 
sands in England who are no Methodists. I laid it be- 
fore the university of Oxford, at St. Mary's, on January 
1, 1733. You may read it when you are at leisure; for 



A Letter to the Rev. Mr. Downes. 



165 



it is in print, entitled, "The Circumcision of the Heart." 
And whoever reads only that one discourse, with any 
tolerable share of attention, will easily judge, whether 
that "model of religion flatters the follies of degenerate 
man," or is likely to "gain the hearts of multitudes, es- 
pecially of the loose and vicious, the lazy and indolent !" 
Will a man choose this, as "the shortest way to heaven, 
and with the least trouble?" Are these "as easy terms as 
any libertine" or infidel "can desire?" The truth is, we 
have been these thirty years continually reproached for 
just the contrary to what you dream of; with making 
the way to heaven too strait ; with being ourselves 
"righteous overmuch," and teaching others, they could 
not be saved without so many works as it was impossible 
for them to perform. And to this day, instead of teaching 
men that they may be saved by a faith which is without 
good works, without "Gospel obedience and holiness of 
life," we teach exactly the reverse, continually insisting 
on all outward as well as all inward holiness.* For the 

* u Is not the whole dispute of salvation by faith or by works a mere 
strife of words ? 

41 A. In asserting salvation by faith, we mean this : (i.) That pardon 
(salvation begun) is received by faith producing works. (2.) That holi- 
ness (salvation continued) is faith working by love. (3.) That heaven 
(salvation finished) is the reward of this faith. 

44 If you who assert salvation by works, or by faith and works, mean 
the same thing (understanding by faith, the revelation of Christ in us, — 
by salvation, pardon, holiness, glory), we will not strive with you at all. 
If you do not, this is not a strife of words ; but the very vitals, the 
essence of Christianity is the thing in question." — Minutes of Some Late 
Conversations {"The Doctrinal Minutes 9 ' for 1746). Works, v, 205. 

"We said in 1744, 4 We have leaned too much toward Calvinism.' 
Wherein? . . . (2.) With regard to 4 working for life,' which our Lord 
expressly commands us to do. 4 Labour,' kpyd^eade, literally, 4 work, for 
the meat that endureth to everlasting life.' x\nd in fact, every believer, 
till he comes to glory, works for as well as from life. (3.) We have 
received it as a maxim, that 4 a man is to do nothing in order to justifica- 
tion.' Nothing can be more false. Whoever desires to find favour with 
God, should 4 cease from evil, and learn to do well.' So God himself 
teaches by the prophet Isaiah. Whoever repents, should 'do works meet 
for repentance.' And if this is not in order to find favour, what does he 
do them for ? 



166 



Selections from Wesley. 



notorious truth of this we appeal to the whole tenor of 
our sermons, printed and unprinted ; in particular to those 
upon "Our Lord's Sermon on the Mount," wherein every 
branch of Gospel obedience is both asserted and proved 
to be indispensably necessary to eternal salvation. 

Therefore, as to the rest of the "Antinomian trash" 
which you have so carefully gathered up, as, "that the 
regenerate are as pure as Christ himself ; that it would 
be criminal for them to pray for pardon ; that the greatest 
crimes are no crimes in the saints" &c, &c (p. 17), I 
have no concern therewith at all, no more than with any 
that teach it. Indeed I have confuted it over and over, 
in tracts published many years ago. 

A Second charge which you advance is, that "we sup- 
pose every man's final doom to depend on God's sovereign 
will and pleasure" (I presume you mean, on his abso- 
lute, unconditional decree) ; that we "consider man as a 
mere machine;" that we suppose believers "cannot fall 
from grace." (p. 31.) Nay, I suppose none of these 
things. Let those who do, answer for themselves. I 
suppose just the contrary in "Predestination Calmly Con- 
sidered," a tract published ten years ago. . . . 

44 Once more review the whole affair: 

44 (1.) Who of us is now accepted of God? 

44 He that now believes in Christ with a loving, obedient heart. 

44 (2.) But who among those that never heard of Christ? 

44 He that, according to the light he has, 4 feareth God and worketh 
righteousness.' 

44 (3.) Is this the same with 4 he that is sincere ? ' 

44 Nearly, if not quite. 

44 (4.) Is not this salvation by works ? 

44 Not by the merit of works, but by works as a condition. 

44 (5.) What have we then been disputing about for these thirty years? 

44 1 am afraid about words, namely, in some of the foregoing instances. 

44 (6.) As to merit itself, of which we have been so dreadfully afraid : 
we are rewarded according to our works, yea, because of our works. 
How does this differ from 4 for the sake of our works ? ' And how differs 
this from secundum merita operum? which is no more than, 4 as our 
works deserve.* Can you split this hair ? I doubt I cannot." — Minutes 
of Several Conversations, 1744-1789 (" The Large Minutes" 1789). 
Works, v, 238-9. 



A Letter to the Rev. Mr. Downes. 167 

A Sixth charge is : "They treat Christianity as a wild, 
enthusiastic scheme, which will bear no examination. " 
(p. 30.) Where, or when? In what sermon? In what 
tract, practical or polemical? I wholly deny the charge. 
I have myself closely and carefully examined every part 
of it, every verse of the New Testament, in the original, 
as well as in our own and other translations. 

Nearly allied to this is the threadbare charge of enthu- 
siasm, with which you frequently and largely compliment 
us. But as this also is asserted only, and not proved, it 
falls to the ground of itself. Meantime, your asserting 
it is a plain proof that you know nothing of the men you 
talk of. Because you know them not, you so boldly say, 
"One advantage we have over them, and that is reason." 
Nay, that is the very question. I appeal to all mankind, 
whether you have it or no. However, you are sure w r e 
have it not, and are never likely to have. For "reason," 
you say, "cannot do much with an enthusiast, whose first 
principle is, to have nothing to do with reason, but re- 
solve all his religious opinions and notions into imme- 
diate inspiration." Then, by your own account, I am no 
enthusiast ; for I resolve none of my notions into immedi- 
ate inspiration. I have something to do with reason ; 
perhaps as much as many of those who make no account 
of my labours. And I am ready to give up every opinion 
which I cannot by calm, clear reason defend. Whenever, 
therefore, you will try what you can do by argument, 
which you have not done yet, I wait your leisure, and 
will follow you step by step, which way soever you lead. 

"But is not this plain proof of the enthusiasm of the 
Methodists, that they despise human learning, and make 
a loud and terrible outcry against it?" Pray, sir, wdien 
and where was this done ? Be so good as to point out the 
time and place ; for I am quite a stranger to it. I believe, 
indeed, and so do you, that many men make an ill use of 
their learning. But so they do of their Bibles : therefore 



168 



Selections from Wesley. 



this is no reason for despising or crying out against it. I 
would use it just as far as it will go ; how far I apprehend 
it may be of use, how far I judge it to be expedient at 
least, if not necessary, for a clergyman, you might have 
seen in the "Earnest Address to the Clergy." But, in the 
meantime, I bless God that there is a more excellent gift 
that either the knowledge of languages or philosophy. 
For tongues, and knowledge, and learning, will vanish 
away ; but love never f aileth. 

I think this is all you have said which is any way 
material concerning the doctrines of the Methodists. The 
charges you bring concerning their spirit or practice may 
be despatched in fewer words. 

And, First, you charge them with pride and unchari- 
tableness : "They talk as proudly as the Donatists, of their 
being the only true preachers of the Gospel, and esteem 
themselves, in contradistinction to others, as the regener- 
ate, the children of God, and as having arrived at sinless 
perfection." (p. 15.) 

All of a piece. We neither talk nor think so. We 
doubt not but there are many true preachers of the 
Gospel, both in England and elsewhere, who have no 
connection with, no knowledge of, us. Neither can we 
doubt but that there are many thousand children of God 
who never heard our voice or saw our face. And this 
may suffice for an answer to all the assertions of the same 
kind which are scattered up and down your work. Of 
sinless perfection, here brought in by head and shoulders, 
I have nothing to say at present. 

You charge them, Secondly, "with boldness and blas- 
phemy, who, triumphing in their train of credulous and 
crazy followers, the spurious" (should it not be rather 
the genuine?) "offspring of their insidious craft, ascribe 
the glorious event to divine grace, and, in almost every 
page of their paltry harangues, invoke the blessed Spirit 
to go along with them in their soul-awakening work; 



A Letter to the Rev. Mr. Downes. 169 



that is, to continue to assist them in seducing the simple 
and unwary." (p. 41.) 

What we ascribe to divine grace is this : the convincing 
sinners of the errors of their ways, and the "turning them 
from darkness to light, from the power of Satan to God." 
Do not you yourself ascribe this to grace? And do not 
you too invoke the blessed Spirit to go along with you 
in every part of your work? If you do not, you lose all 
your labour. Whether we "seduce men into sin," or by his 
grace save them from it, is another question. 

You charge us, Thirdly, with "requiring a blind and 
implicit trust from our disciples;" (p. 10;) who, accord- 
ingly, "trust as implicitly in their preachers, as the Pa- 
pists in their Pope, Councils, or Church." (p. 51.) Far 
from it : neither do we require it ; nor do they that hear us 
place any such trust in any creature. They "search the 
Scriptures," and hereby try every doctrine whether it be 
of God: and what is agreeable to Scripture, they em- 
brace; what is contrary to it they reject. 

You charge us, Fourthly, with injuring the clergy in 
various ways: (1.) "They are very industrious to dis- 
solve or break off that spiritual intercourse wh'ich the 
relation wherein we stand requires should be preserved 
betwixt us and our people." But can that spiritual inter- 
course be either preserved or broke off, which never ex- 
isted ? What spiritual intercourse exists between you, the 
rector of St. Michael's, and the people of your parish? I 
suppose you preach to them once a week, and now and 
then read prayers. Perhaps you visit one in ten of 
the sick. And is this all the spiritual intercourse which 
you have with those over whom the Holy Ghost hath 
made you an overseer ? In how poor a sense then do you 
watch over the souls for whom you are to give an ac- 
count to God! Sir, I wish to God there were a truly 
spiritual intercourse between you and all your people ! 
I wish you "knew all your flock by name, not excepting 



170 Selections from Wesley. 



the men-servants and women-servants!" Then you 
might cherish each, "as a nurse her own children/' and 
"train them up in the nurture and admonition of the 
Lord." Then might you "warn every one, and exhort 
every one," till you should "present every one perfect in 
Christ Jesus." . . . 

If you fall upon people that meddle not with you, with- 
out either fear or wit, you may possibly find they have a 
little more to say for themselves than you was aware of. 
I "follow peace with all men ;" but if a man set upon me 
without either rhyme or reason, I think it my duty to de- 
fend myself, so far as truth and justice permit. Yet still 
I am (if a poor enthusiast may not be so bold as to 
style himself your brother ) 

Reverend Sir, your servant for Christ's sake, 

John Wesley. 



A Letter to a Clergyman. 



171 



A LETTER TO A CLERGYMAN. 

[JVorks, v, 349-52.] 

Tullamore, May 4, 1748. 

Reverend Sir, — I have at present neither leisure nor 
inclination to enter into a formal controversy ; but you will 
give me leave just to offer a few loose hints relating to 
the subject of last night's conversation : — 

1. 1. Seeing life and health are things of so great im- 
portance, it is, without question, highly expedient that 
physicians should have all possible advantages of learning 
and education. 

2. That trial should be made of them, by competent 
judges, before they practise publicly. 

3. That after such trial, they be authorized to practise 
by those who are empowered to convey that authority. 

4. And that, while they are preserving the lives of 
others, they should have what is sufficient to sustain their 
own. 

5. But supposing a gentleman, bred at the university 
in Dublin, with all the advantages of education, after he 
has undergone all the usual trials, and then been regularly 
authorized to practise : 

6. Suppose, I say, this physician settles at , for 

some years, and yet makes no cures at all ; but, after 
trying his skill on five hundred persons, cannot show that 
he has healed one ; many of his patients dying under his 
hands, and the rest remaining just as they were before 
he came : 

7. Will you condemn a man who, having some little 
skill in physic, and a tender compassion for those who are 
sick or dying all around him, cures many of those, without 
fee or reward, whom the doctor could not cure? 

8. At least did not (which is the same thing as to the 



172 



Selections from Wesley. 



case in hand), were it only for this reason, because he 
did not go to them, and they would not come to him ? 

9. Will you condemn him because he has not learning, 
or has not had a university education ? 

What then ? He cures those whom the man of learn- 
ing and education cannot cure ! 

10. Will you object, that he is no physician, nor has 
any authority to practise ? 

I cannot come into your opinion. I think, Medicus 
est qui medetur, "He is a physician who heals ;" and that 
every man has authority to save the life of a dying man. 

But if you only mean, he has no authority to take 
fees, I contend not; for he takes none at all. 

11. Nay, and I am afraid it will hold, on the other 
hand, Medicus non est qui non medetur; I am afraid, if we 
use propriety of speech, "He is no physician who works 
no cure." 

12. "O, but he has taken his degree of doctor of physic, 
and therefore has authority." 

Authority to do what ? "Why, to heal all the sick that 
will employ him." But (to waive the case of those who 
will not employ him ; and would you have even their lives 
thrown away?) he does not heal those that do employ 
him. He that was sick before, is sick still ; or else he is 
gone hence, and is no more seen. 

Therefore, his authority is not worth a rush; for it 
serves not the end for which it was given. 

13. And surely he has no authority to kill them, by 
hindering another from saving their lives ! 

14. If he either attempts or desires to hinder him, if he 
condemns or dislikes him for it, it is plain to all thinking 
men, he regards his own fees more than the lives of his 
patients. 

II. Now, to apply: 1. Seeing life everlasting, and holi- 
ness, or health of soul, are things of so great importance, 
it is highly expedient that ministers, being physicians 



A Letter to a Clergyman. 



173 



of the soul, should have all advantages of education and 
teaming. 

2. That full trial should be made of them in all respects, 
and that by the most competent judges, before they 
enter on the public exercise of their office, the saving souls 
^rom death. 

3. That after such trial, they be authorized to exercise 
that office by those who are empowered to convey that 
authority. (I believe bishops are empowered to do this, 
and have been so from the apostolic age.) 

4. And that those whose souls they save ought, mean- 
time, to provide them what is needful for the body. 

5. But suppose a gentleman bred at the university in 
Dublin, with all the advantages of education, after he has 
undergone the usual trials, and been regularly authorized 
to save souls from death : 

6. Suppose, I say, this minister settles at , for some 

years, and yet saves no soul at all, saves no sinners from 
their sins ; but after he has preached all this time to five 
or six hundred persons, cannot show that he has con- 
verted one from the error of his ways ; many of his 
parishioners dying as they lived, and the rest remaining 
just as they were before he came: 

7. Will you condemn a man, who, having compassion 
on dying souls, and some knowledge of the Gospel of 
Christ, without any temporal reward, saves them from 
their sins whom the minister could not save? 

8. At least did not; nor ever was likely to do it; for 
he did not go to them, and they would not come to him. 

9. Will you condemn such a preacher because he has 
not learning, or has not had a university education? 

What then? He saves those sinners from their sins 
whom the man of learning and education cannot save. 

A peasant being brought before the college of physi- 
cians, at Paris, a learned doctor accosted him, "What, 
friend, do you pretend to prescribe to people that have 
agues ? Dost thou know what an ague is ?" 



174 



Selections from Wesley. 



He replied, "Yes, sir ; an ague is what I can cure, and 
you cannot." 

Will you object, "But he is no minister, nor has any 
authority to save souls ?" 

10. I must beg leave to dissent from you in this. I think 
he is a true, evangelical minister, dtdtiovoq, "servant" of 
Christ and his church, who ovro) diafcovel, "so ministers," 
as to save souls from death, to reclaim sinners from their 
sins ; and that every Christian, if he is able to do it, has 
authority to save a dying soul. 

But if you only mean, "He has no authority to take 
tithes," I grant it. He takes none: as he has freely re- 
ceived, so he freely gives. 

11. But, to carry the matter a little farther : I am afraid 
it will hold, on the other hand, with regard to the soul as 
well as the body, Medicus non est qui non medetur. 
[He who cures none is no physician.] I am afraid, 
reasonable men will be much inclined to think, he that 
saves no souls is no minister of Christ. 

12. "O, but he is ordained, and therefore has author- 
ity." 

Authority to do what ? "To save all the souls that will 
put themselves under his care." True; but (to waive the 
case of them that will not ; and would you desire that even 
those should perish?) he does not, in fact, save them 
that are under his care: therefore, what end does his 
authority serve? He that was a drunkard is a drunkard 
still. The same is true of the Sabbath breaker, the thief, 
the common swearer. This is the best of the case; for 
many have died in their iniquity, and their blood will 
God require at the watchman's hand. 

13. For surely he has no authority to murder souls, 
either by his neglect, by his smooth, if not false, doctrine, 
or by hindering another from plucking them out of the 
lire, and bringing them to life everlasting. 

14. If he either attempts or desires to hinder him, if 



A Letter to a Clergyman. 



175 



he condemns or is displeased with him for it, how great 
reason is there to fear that he regards his own profit more 
than the salvation of souls ! I am, 

Reverend Sir, your affectionate brother, 

John Wesley. 



176 



Selections from Wesley. 



A LETTER ON PREACHING CHRIST. 

[Arminian Magazine, 1779. Works, vi., 555-9.] 

London, December 20, 1751. 

My Dear Friend, — The point you speak of in your 
letter of September 21, is of a very important nature. 
I have had many serious thoughts concerning it, par- 
ticularly for some months last past ; therefore, I was not 
willing to speak hastily or slightly of it, but rather de- 
layed till I could consider it thoroughly. 

I mean by preaching the Gospel, preaching the love of 
God to sinners, preaching the life, death, resurrection, 
and intercession of Christ, with all the blessings which, 
in consequence thereof, are freely given to true believers. 

By preaching the law, I mean, explaining and enforcing 
the commands of Christ, briefly comprised in the Sermon 
on the Mount. 

Now, it is certain, preaching the Gospel to penitent 
sinners "begets faith ;" that it "sustains and increases 
spiritual life in true believers. " 

Nay, sometimes it "teaches and guides" them that be- 
lieve ; yea, and "convinces them that believe not." 

So far all are agreed. But what is the stated means 
of feeding and comforting believers ? What is the means, 
as of begetting spiritual life w T here it is not, so of sus- 
taining and increasing it where it is ? 

Here they divide. Some think, preaching the law 
only ; others, preaching the Gospel only. I think, neither 
the one nor the other; but duly mixing both, in every 
place, if not in every sermon. 

I think, the right method of preaching is this: at our 
first beginning to preach at any place, after a general dec- 
laration of the love of God to sinners, and his willingness 
that they should be saved, to preach the law, in the 
strongest, the closest, the most searching manner possible ; 



f 

A Letter on Preaching Christ. 177 

only intermixing the Gospel here and there, and showing 
it, as it were, afar off. 

After more and more persons are convinced of sin, we 
may mix more and more of the Gospel, in order to "beget 
faith," to raise into spiritual life those whom the law hath 
slain ; but this is not to be done too hastily neither. There- 
fore, it is not expedient wholly to omit the law ; not only 
because we may well suppose that many of our hearers 
are still unconvinced; but because otherwise there is 
danger, that many who are convinced will heal their own 
wounds slightly; therefore, it is only in private converse 
with a thoroughly convinced sinner, that we should 
preach nothing but the Gospel. 

If, indeed, we could suppose a whole congregation to 
be thus convinced, we should need to preach only the 
Gospel : and the same we might do, if our whole congrega- 
tion were supposed to be newly justified. But when these 
grow in grace, and in the knowledge of Christ, a wise 
builder would preach the law to them again ; only taking 
particular care to place every part of it in a Gospel light, 
as not only a command, but a privilege also, as a branch 
of the glorious liberty of the sons of God. He would take 
equal care to remind them, that this is not the cause, 
but the fruit, of their acceptance with God; that other 
cause, "other foundation can no man lay, than that which 
is laid, even Jesus Christ ;" that we are still forgiven and 
accepted, only for the sake of what he hath done and 
suffered for us ; and that all true obedience springs from 
love to him, grounded on his first loving us. He would 
labour, therefore, in preaching any part of the law, to 
keep the love of Christ continually before their eyes ; that 
thence they might draw fresh life, vigour, and strength, 
to run the way of his commandments. 

Thus would he preach the law even to those who were 
pressing on to the mark. But to those who were careless, 
or drawing back, he would preach it in another manner, 
12 



178 Selections from Wesley. 



nearly as he did before they were convinced of sin. To 
those, meanwhile, who were earnest, but feeble-minded, 
he would preach the Gospel chiefly; yet variously inter- 
mixing more or less of the law, according to their various 
necessities. 

By preaching the law in the manner above described, 
he would teach them how to walk in Him whom they had 
received. Yea, and the same means (the main point 
wherein, it seems, your mistake lies) would both sustain 
and increase their spiritual life. For the commands are 
food, as well as the promises ; food equally wholesome, 
equally substantial. These, also, duly applied, not only 
direct, but likewise nourish and strengthen the soul. 

Of this you appear not to have the least conception ; 
therefore, I will endeavour to explain it. I ask, then, Do 
not all the children of God experience, that when God 
gives them to see deeper into his blessed law, whenever he 
gives a new degree of light, he gives, likewise, a new 
degree of strength? Now I see, he that loves me, bids 
me do this; and now I feel I can do it, through Christ 
strengthening me. 

Thus light and strength are given by the same means, 
and frequently in the same moment ; although sometimes 
there is a space between. For instance : I hear the com- 
mand, "Let your communication be always in grace, meet 
to minister grace to the hearers." God gives me more 
light into this command. I see the exceeding height and 
depth of it. At the same time I see (by the same light 
from above) how far I have fallen short. I am ashamed ; 
I am humbled before God. I earnestly desire to keep it 
better; I pray to him that hath loved me for more 
strength, and I have the petition I ask of him. Thus the 
law not only convicts the unbeliever, and enlightens the 
believing soul, but also conveys food to a believer; sus- 
tains and increases his spiritual life and strength. 

And if it increases his spiritual life and strength, it 



A Letter on Preaching Christ. 



179 



cannot but increase his comfort also. For, doubtless, the 
more we are alive to God, the more we shall rejoice in 
him ; the greater measure of his strength we receive, the 
greater will be our consolation also. 

And all this, I conceive, is clearly declared in one single 
passage of Scripture : — 

"The law of the Lord is perfect, converting the soul ; 
the testimony of the Lord is sure, making wise the 
simple; the statutes of the Lord are right, rejoicing the 
heart ; the commandment of the Lord is pure, enlightening 
the eyes. More to be desired are they than gold, yea, 
than much find gold; sweeter also than honey, and the 
honey-comb/' They are both food and medicine; they 
both refresh, strengthen, and nourish the soul. 

Not that I would advise to preach the law without the 
Gospel, any more than the Gospel without the law. Un- 
doubtedly, both should be preached in their turns; yea, 
both at once, or both in one : all the conditional promises 
are instances of this. They are law and Gospel mixed 
together. 

According to this model, I should advise every preacher 
continually to preach the law ; the law grafted upon, tem- 
pered by, and animated with, the spirit of the Gospel. I 
advise him to declare, explain, and enforce every com- 
mand of God ; but, meantime, to declare, in every sermon 
(and the more explicitly the better), that the first and 
great command to a Christian is, ''Believe in the Lord 
Jesus Christ that Christ is all in all, our ''wisdom, 
righteousness, sanctification, and redemption that all 
life, love, strength, are from him alone, and all freely 
given to us through faith. And it will ever be found, 
that the law thus preached both enlightens and strength- 
ens the soul ; that it both nourishes and teaches ; that it is 
the guide, "food, medicine, and stay," of the believing 
soul. 

Thus all the Apostles built up believers ; witness all 



180 



Selections from Wesley. 



the Epistles of St. Paul, James, Peter, and John. And 
upon this plan all the Methodists first set out. . . . From 
the beginning they had been taught both the law and the 
Gospel. "God loves you ; therefore, love and obey him. 
Christ died for you ; therefore, die to sin. Christ is risen ; 
therefore, rise in the image of God. Christ liveth ever- 
more; therefore live to God, till you live with him in 
glory." 

So we preached; and so you believed. This is the 
Scriptural way, the Methodist way, the true way. God 
grant we may never turn therefrom, to the right hand 
or to the left ! I am, my dear friend, 

Your ever affectionate brother, 

John Wesley. 



Thoughts Concerning Gospel Ministers. 131 



THOUGHTS CONCERNING GOSPEL 
MINISTERS. 

[Arminian Magazine, 1784. Works, vi, 199, 200.J 

How frequently do we hear this expression from the 
mouths of rich and poor, learned and unlearned ! Many 
lament that they have not a Gospel minister in their 
church, and therefore are constrained to seek one at the 
meeting. Many rejoice that they have a Gospel minister, 
and that there are many such in their neighbourhood. 
Meantime, they generally speak with much displeasure, 
if not contempt, of those who they say are not Gospel 
ministers. 

But it is to be feared, few of these understand what 
they say. Few understand what that expression means. 
Most that use it have only crude, confused notions con- 
cerning Gospel ministers. And hence many inconveni- 
ences arise; yea, much hurt to the souls of men. They 
contract prejudices in favour of very worthless men, who 
are indeed blind leaders of the blind ; not knowing what 
the real Gospel is, and therefore incapable of preaching 
it to others. Meantime, from the same cause, they con- 
tract prejudices against other ministers, who, in reality, 
both live and preach the Gospel ; and therefore are well 
able to instruct them in all those truths that accompany 
salvation. 

But what then is the meaning of the expression ? Who 
is a Gospel minister? Let us consider this important 
question calmly, in the fear and in the presence of God. 

Not every one that preaches the eternal decrees (al- 
though many suppose this is the very thing) ; that talks 
much of the sovereignty of God, of free, distinguishing 
grace, of dear electing love, of irresistible grace, and of the 
infallible perseverance of the saints. A man may speak 
of all these by the hour together ; yea, with all his heart, 



182 



Selections from Wesley. 



and with all his voice ; and yet have no right at all to the 
title of a Gospel minister.* 

Not every one that talks largely and earnestly on those 
precious subjects, — the righteousness and blood of Christ. 
Let a man descant upon these in ever so lively a manner, 
let him describe his sufferings ever so pathetically; if 
he stops there, if he does not show man's duty, as well 
as Christ's sufferings ; if he does not apply all to the 
consciences of the hearers ; he will never lead them to life, 
either here or hereafter, and therefore is no Gospel min- 
ister, f 

Not every one who deals in the promises only, without 
ever showing the terrors of the law ; that slides over "the 
wrath of God revealed from heaven against all ungodli- 
ness and unrighteousness/' and endeavours to heal those 
that never were wounded. These promise-mongers are 
no Gospel ministers. 

Not every one (very nearly allied to the former) who 
bends all his strength to coax sinners to Christ. Such 
soft, tender expressions, as "My dear hearers, My dear 
lambs," though repeated a thousand times, do not prove 
a Gospel minister. 



Calvinism is not the Gospel." — Letter to Miss Bishop, 1778. 
Works , vii, 242. 

f " But to speak freely; I myself find more life in the Church prayers, 
than in any formal extemporary prayers of Dissenters. Nay, I find more 
profit in sermons on either good tempers, or good works, than in what 
are vulgarly called Gospel sermons. That term has now become a mere 
cant word : I wish none of our society would use it. It has no deter- 
minate meaning. Let but a pert, self-sufficient animal, that has neither 
sense nor grace, bawl out something about Christ, or his blood, or jus- 
tification by faith, and his hearers cry out, 1 What a fine Gospel sermon ! ' 
Surely the Methodists have not so learned Christ ! We know no Gos- 
pel without salvation from sin." — Ibid. Works, vii, 242. 44 But of all 
preaching, what is usually called Gospel preaching is the most useless, 
if not the most mischievous : a dull, yea, or lively, harangue on the 
sufferings of Christ, or salvation by faith, without strongly inculcating 
holiness. I see, more and more, that this naturally tends to drive holi- 
ness out of the world." — Letter to his Brother Charles, 1772. Works, 
vi, 674-5. 



Thoughts Concerning Gospel Ministers. 183 



Lastly. Not every one that preaches justification by 
faith ; he that goes no farther than this, that does not in- 
sist upon sanctification also, upon all the fruits of faith, 
upon universal holiness, does not declare the whole coun- 
sel of God, and consequently is not a Gospel minister. 

Who then is such? Who is a Gospel minister, in the 
full, Scriptural sense of the word? He, and he alone, 
of whatever denomination, that does declare the whole 
counsel of God ; that does preach the whole Gospel, even 
justification and sanctification, preparatory to glory. He 
that does not put asunder what God has joined, but 
publishes alike, "Christ dying for us, and Christ living 
in us." He that constantly applies all this to the hearts 
of the hearers, being willing to spend and be spent for 
them ; having himself the mind which was in Christ, and 
steadily walking as Christ also walked ; he, and he alone, 
can with propriety be termed a Gospel minister. 

Let it be particularly observed, if the Gospel be "glad 
tidings of great salvation which shall be unto all people," 
then those only are, in the full sense, Gospel ministers who 
proclaim the "great salvation :" that is, salvation from all 
(both inward and outward) sin, into "all the mind that 
was in Christ Jesus and likewise proclaim ofifers of this 
salvation to every child of man. This honourable title 
is therefore vilely prostituted, when it is given to any 
but those who testify "that God willeth all men to be 
saved," and "to be perfect as their Father which is in 
heaven is perfect." 



184 



Selections from Wesley. 



AN ADDRESS TO THE CLERGY. 

[1756. Works, vi, 217-31.] 

London, February 6, 1756. 

Brethren and Fathers, — Let it not be imputed to 
forwardness, vanity, or presumption, that one who is of 
little esteem in the Church takes upon him thus to address 
a body of people, to many of whom he owes the highest 
reverence. I owe a still higher regard to Him who I 
believe requires this at my hands; to the great Bishop 
of our souls ; before whom both you and I must shortly 
give an account of our stewardship. It is a debt I owe to 
love, to real, disinterested affection, to declare what has 
long been the burden of my soul. And may the God of 
love enable you to read these lines in the same spirit 
wherewith they were wrote ! It will easily appear to an 
unprejudiced reader, that I do not speak from a spirit 
of anger or resentment. I know well, "the wrath of man 
worketh not the righteousness of God/' Much less would 
I utter one word out of contempt ; a spirit justly abhorred 
by God and man. Neither of these can consist with that 
earnest, tender love, which is the motive of my present 
undertaking. In this spirit I desire to cast my bread 
upon the waters ; it is enough if I find it again after many 
days. 

Meantime, you are sensible, love does not forbid, but 
rather require, plainness of speech. Has it not often 
constrained you, as well as me, to lay aside, not only 
disguise, but reserve also; and "by manifestation of the 
truth to commend ourselves to every man's conscience in 
the sight of God?" And while I endeavour to do this, 
let me earnestly entreat you, for the love of God, for the 
love of your own soul, for the love of the souls com- 
mitted to your charge, yea, and of the whole Church of 
Christ, do not bias your mind, by thinking who it is that 
speaks ; but impartially consider what is spoken. And 



An Address to the Clergy. 185 



if it be false or foolish, reject it ; but do not reject "the 
words of truth and soberness/' 

My first design was, to offer a few plain thoughts to 
the clergy of our own Church only. But upon farther 
reflection, I see no cause for being so "straitened in my 
own bowels." I am a debtor to all ; and therefore, though 
I primarily speak to them with whom I am more imme- 
diately connected, yet I would not be understood to ex- 
clude any, of whatsoever denomination, whom God has 
called to "watch over the souls of others, as they that must 
give account." 

In order to our giving this account with joy, are there 
not two things which it highly imports us to consider: 
First, What manner of men ought we to be? Secondly, 
Are we such, or are we not? 

I. And, First, if we are "overseers over the Church of 
God, which he hath bought with his own blood," what 
manner of men ought we to be, in gifts as well as in 
grace ? 

To begin with gifts; and, i. With those that are from 
nature. Ought not a minister to have, First, a good 
understanding, a clear apprehension, a sound judgment, 
and a capacity of reasoning with some closeness ? Is not 
this necessary in a high degree for the work of the min- 
istry? Otherwise, how will he be able to understand the 
various states of those under his care; or to steer them 
through a thousand difficulties and dangers, to the haven 
where they would be? Is it not necessary, with respect 
to the numerous enemies whom he has to encounter ? Can 
a fool cope with all the men that know not God, and with 
all the spirits of darkness ? Nay, he will neither be aware 
of the devices of Satan, nor the craftiness of his children. 

Secondly. Is it not highly expedient that a guide of 
souls should have likewise some liveliness and readiness 
of thought? Or how will he be able, when need requires, 
to "answer a fool according to his folly?" How frequent 



186 



Selections from Wesley. 



is this need ! seeing we almost everywhere meet with those 
empty, yet petulant creatures, who are far "wiser in their 
own eyes, than seven men that can render a reason/' 
Reasoning, therefore, is not the weapon to be used with 
them. You cannot deal with them thus. They scorn 
being convinced ; nor can they be silenced but in their own 
way. 

Thirdly. To a sound understanding, and a lively turn 
of thought, should be joined a good memory; if it may 
be ready, that you may make whatever occurs in reading 
or conversation your own; but, however, retentive, lest 
we be "ever learning, and never able to come to the knowl- 
edge of the truth." On the contrary, "every scribe in- 
structed unto the kingdom of heaven,'"' every teacher fitted 
for his work, "is like a householder, who bringeth out of 
his treasures things new and old." 

2. And as to acquired endowments, can he take one step 
aright, without first a competent share of knowledge? 
a knowledge, First, of his own office; of the high trust 
in which he stands, the important work to which he is 
called? Is there any hope that a man should discharge 
his office well, if he knows not what it is ? that he should 
acquit himself faithfully of a trust, the very nature where- 
of he does not understand? Nay, if he knows not the 
work God has given him to do, he cannot finish it. 

Secondly. No less necessary is a knowledge of the 
Scriptures, which teach us how to teach others ; yea, a 
knowledge of all the Scriptures; seeing scripture inter- 
prets scripture ; one part fixing the sense of another. So 
that, whether it be true or not, that every good textuary 
is a good divine, it is certain none can be a good divine 
who is not a good textuary. None else can be mighty in 
the Scriptures; able both to instruct and to stop the 
mouths of gainsayers. 

In order to do this accurately, ought he not to know the 
literal meaning of every word, verse, and chapter : with- 



An Address to the Clergy. 



187 



out which there can be no firm foundation on which the 
spiritual meaning can be built? Should he not likewise 
be able to deduce the proper corollaries, speculative and 
practical, from each text ; to solve the difficulties which 
arise, and answer the objections which are or may be 
raised against it ; and to make a suitable application of all 
to the consciences of his hearers ? 

Thirdly. But can he do this, in the most effectual man- 
ner, without a knowledge of the original tongues ? With- 
out this, will he not frequently be at a stand, even as to 
texts which regard practice only? But he will be under 
still greater difficulties, with respect to controverted scrip- 
tures. He will be ill able to rescue these out of the hands 
of any man of learning that would pervert them: for 
whenever an appeal is made to the original, his mouth is 
stopped at once. 

Fourthly. Is not a knowledge of profane history, like- 
wise, of ancient customs, of chronology and geography, 
though not absolutely necessary yet highly expedient, for 
him that would thoroughly understand the Scriptures; 
since the want even of this knowledge is but poorly sup- 
plied by reading the comments of other men ? 

Fifthly. Some knowledge of the sciences also, is, to say 
the least, equally expedient. Nay, may we not say, that 
the knowledge of one (whether art or science), although 
now quite unfashionable, is even necessary next, and in 
order to, the knowledge of the Scripture itself? I mean 
logic. For what is this, if rightly understood, but the art 
of good sense? of apprehending things clearly, judging 
truly, and reasoning conclusively? What is it, viewed in 
another light, but the art of learning and teaching: 
whether by convincing or persuading? What is there, 
then, in the whole compass of science, to be desired in 
comparison of it? 

Is not some acquaintance with what has been termed 
the second part of logic (metaphysics), if not so neces- 



188 



Selections from Wesley. 



sary as this, yet highly expedient (i.) In order to clear 
our apprehension (without which it is impossible either 
to judge correctly, or to reason closely or conclusively), 
by ranging our ideas under general heads? And (2.) 
In order to understand many useful writers, who can 
very hardly be understood without it ? 

Should not a minister be acquainted too with at least 
the general grounds of natural philosophy? Is not this 
a great help to the accurate understanding several pas- 
sages of Scripture? Assisted by this, he may himself 
comprehend, and on proper occasions explain to others, 
how the invisible things of God are seen from the creation 
of the world ; how "the heavens declare the glory of God, 
and the firmament showeth his handiwork till they cry 
out, "O Lord, how manifold are thy works ! In wisdom 
hast thou made them all." 

But how far can he go in this, without some knowledge 
of geometry? which is likewise useful, not barely on this 
account, but to give clearness of apprehension, and a 
habit of thinking closely and connectedly. 

It must be allowed indeed, that some of these branches 
of knowledge are not so indispensably necessary as the 
rest; and therefore no thinking man will condemn the 
Fathers of the Church, for having, in all ages and na- 
tions, appointed some to the ministry, who, suppose they 
had the capacity, yet had not had the opportunity of at- 
taining them. But what excuse is this for one who has 
the opportunity, and makes no use of it? What can be 
urged for a person who has had a university education, 
if he does not understand them all ? Certainly, supposing 
him to have any capacity, to have common understand- 
ing, he is inexcusable before God and man. 

Sixthly. Can any who spend several years in those 
seats of learning, be excused if they do not add to that of 
the languages and sciences, the knowledge of the Fathers ? 
the most authentic commentators on Scripture, as being 



An Address to the Clergy. 



189 



both nearest the fountain, and eminently endued with that 
Spirit by whom all Scripture was given. It will be easily 
perceived, I speak chiefly of those who wrote before the 
Council of Nice. But who would not likewise desire to 
have some acquaintance with those that followed them? 
with St. Chrysostom, Basil, Jerome, Austin; and, above 
all, the man of a broken heart, Ephraem Syrus ? 

Seventhly. There is yet another branch of knowledge 
highly necessary for a clergyman, and that is, knowledge 
of the world ; a knowledge of men, of their maxims, tem- 
pers, and manners, such as they occur in real life. With- 
out this he will be liable to receive much hurt, and capable 
of doing little good; as he will not know, either how to 
deal with men according to the vast variety of their 
characters, or to preserve himself from those who almost 
in every place lie in wait to deceive. 

How nearly allied to this is the discernment of spirits ! 
so far as it may be acquired by diligent observation. And 
can a guide of souls be without it ? If he is, is he not liable 
to stumble at every step? 

Eighthly. Can he be without an eminent share of pru- 
dence ? that most uncommon thing which is usually called 
common sense? But how shall we define it? Shall we 
say, with the Schools, that it is recta ratio rerum agibi- 
lium parti culariutn [a right regard of particular things 
which may be done] ? Or is it an habitual consideration 
of all the circumstances of a thing, — 

Quis y quid, ubi, quibus auxiliis, cur, quomodo, quando 
[Who, what, where, with what helps, why, how, w T hen], 
and a facility of adapting our behaviour to the various 
combinations of them ? However it be defined, should it 
not be studied with all care, and pursued with all earnest- 
ness of application? For what terrible inconveniences 
ensue, whenever it is remarkably wanting. 

Ninthly. Next to prudence or common sense (if it be 
not included therein), a clergyman ought certainly to 



190 



Selections from Wesley. 



have some degree of good breeding; I mean address, 
easiness, and propriety of behaviour, wherever his lot is 
cast: perhaps one might add, he should have (though not 
the stateliness; for he is "the servant of all," yet) all the 
courtesy of a gentleman, joined with the correctness of a 
scholar. Do we want a pattern of this ? We have one in 
St. Paul, even before Felix, Festus, King Agrippa. One 
can scarce help thinking he was one of the best bred men, 
one of the finest gentlemen in the world. O that we like- 
wise had the skill to "please all men for their good unto 
edification !" 

In order to this, especially in our public ministrations, 
would not one wish for a strong, clear, musical voice, and 
a good delivery, both w r ith regard to pronunciation and 
action? I name these here, because they are far more 
acquirable than has been commonly imagined. A remark- 
ably weak and untunable voice has by steady' application 
become strong and agreeable. Those who stammered al- 
most at every word, have learned to speak clearly and 
plainly. And many who were eminently ungraceful in 
their pronunciation and awkward in their gesture, have 
in some time, by art and labour, not only corrected that 
awkwardness of action and ungracefulness of utterance, 
but have become excellent in both, and in these respects 
likewise the ornaments of their profession. 

What may greatly encourage those who give themselves 
up to the work, with regard to all these endowments, 
many of which cannot be attained without considerable 
labour, is this: They are assured of being assisted in all 
their labour by Him who teacheth man knowledge. And 
who teaches like him ? Who, like him, giveth wisdom to 
the simple? How easy it is for him (if we desire it, and 
believe that he is both able and willing to do this), by the 
powerful, though secret, influences of his Spirit, to open 
and enlarge our understanding ; to strengthen all our 
faculties ; to bring to our remembrance whatsoever things 



An Address to the Clergy. 



191 



are needful, and to fix and sharpen our attention to them ; 
so that we may profit above all who depend wholly on 
themselves, in whatever may qualify us for our Master's 
work ! 

3. But all these things, however great they may be in 
themselves, are little in comparison of those that follow. 
For what are all other gifts, whether natural or acquired, 
when compared to the grace of God? And how ought 
this to animate and govern the whole intention, affection, 
and practice of a minister of Christ? 

(1.) As to his intention, both in undertaking this im- 
portant office, and in executing every part of it, ought it 
not to be singly this, to glorify God, and to save souls 
from death? Is not this absolutely and indispensably 
necessary, before all and above all things? "If his eye 
be single, his whole body," his whole soul, his whole 
work, "will be full of light.^ "God who commanded 
light to shine out of darkness/' will shine on his heart ; 
will direct him in all his ways, will give him to see the 
travail of his soul, and be satisfied. But if his eye, his 
intention, be not single, if there be any mixture of meaner 
motives, (how much more, if those were or are his leading 
motives in undertaking or exercising this high office!) 
his "whole body," his whole soul, "will be full of dark- 
ness/' even such as issues from the bottomless pit: Let 
not such a man think that he shall have any blessing from 
the Lord. No; the curse of God abideth on him. Let 
him not expect to enjoy any settled peace, any solid 
comfort, in his own breast; neither can he hope there 
will be any fruit of his labours, any sinners converted to 
God. 

(2.) As to his affections. Ought not a "steward of the 
mysteries of God," a shepherd of the souls for whom 
Christ died, to be endued with an eminent measure of 
love to God, and love to all his brethren ? a love the same 
in kind, but in degree far beyond that of ordinary Chris- 



192 



Selections from Wesley. 



tians? Can he otherwise answer the high character he 
bears, and the relation wherein he stands ? Without this, 
how can he go through all the toils and difficulties which 
necessarily attend the faithful execution of his office? 
Would it be possible for a parent to go through the pain 
and fatigue of bearing and bringing up even one child, 
were it not for that vehement affection, that inexpressible 
OTopyrj, which the Creator has given for that very end ? 
How much less will it be possible for any pastor, any 
spiritual parent, to go through the pain and labour of 
"travailing in birth for," and bringing up, many children 
to the measure of the full stature of Christ, without a 
large measure of that inexpressible affection which "a 
stranger intermeddleth not with !" 

He therefore must be utterly void of understanding, 
must be a madman of the highest order, who, on any con- 
sideration whatever, undertakes this office, while he is a 
stranger to this affection. Nay, I have often wondered 
that any man in his senses does not rather dig or thresh 
for a livelihood, than continue therein, unless he feels at 
least (which is extremd lined amare) [to love in the 
highest degree] such an earnest concern for the glory of 
God, and such a thirst after the salvation of souls, that he 
is ready to do any thing, to lose any thing, or to suffer 
any thing, rather than one should perish for whom Christ 
died. 

And is not even this degree of love to God and man 
utterly inconsistent with the love of the world ; with the 
love of money or praise ; with the very lowest degree of 
either ambition or sensuality? How much less can it 
consist with that poor, low, irrational, childish principle, 
the love of diversions? (Surely even a man, were he 
neither a minister nor a Christian, should "put away 
childish things.") Not only this, but the love of pleasure, 
and, what lies still deeper in the soul, the love of ease, 
flees before it. 



An Address to the Clergy. 



193 



(3.) As to his practice: "Unto the ungodly saith God, 
Why dost thou preach my laws?" What is a minister 
of Christ, a shepherd of souls, unless he is all devoted 
to God ? unless he abstain, with the utmost care and dili- 
gence, from every evil word and work ; from all appear- 
ance of evil ; yea, from the most innocent things, whereby 
any might be offended or made weak? Is he not called, 
above others, to be an example to the flock, in his private 
as well as public character ? an example of all holy and 
heavenly tempers, filling the heart so as to shine through 
the life ? Consequently, is not his whole life, if he walks 
worthy of his calling, one incessant labour of love; one 
continued tract of praising God, and helping man; one 
series of thankfulness and beneficence? Is he not always 
humble, always serious, though rejoicing evermore; 
mild, gentle, patient, abstinent? May you not resemble 
him to a guardian angel, ministering to those "who shall 
be heirs of salvation ?" Is he not one sent forth from God, 
to stand between God and man, to guard and assist the 
poor, helpless children of men, to supply them both with^ 
light and strength, to guide them through a thousand** 
known and unknown dangers, till at the appointed time he 
returns, with those committed to his charge, to his and 
their Father who is in heaven? 

O who is able to describe such a messenger of God, 
faithfully executing his high office ! working together 
with God, with the great Author both of the old and of 
the new T creation ! See his Lord, the eternal Son of God, 
going forth on that work of omnipotence, and creating 
heaven and earth by the breath of his mouth! See the 
servant whom he delighteth to honour, fulfilling the 
counsel of his will, and in his name speaking the word 
w T hereby is raised a new spiritual creation. Empowered 
by him, he says to the dark, unformed void of nature, 
"Let there be light; and there is light. Old things are 
passed away; behold, all things are become new/' He is 
13 



194 



Selections from Wesley. 



continually employed, in what the angels of God have 
not the honour to do, — cooperating with the Redeemer 
of men in "bringing many children to glory." 

Such is a true minister of Christ ; and such, beyond all 
possibility of dispute, ought both you and I to be. 

II. But are we such? What are we in the respects 
above named ? It is a melancholy but necessary consider- 
ation. It is true, many have wrote upon this subject; and 
some of them admirably well : yet few, if any, at least in 
our nation, have carried their inquiry through all these 
particulars. Neither have they always spoken so plain 
and home as the nature of the thing required. But why 
did they not? Was it because they were unwilling to 
give pain to those whom they loved ? Or were they hin- 
dered by fear of disobliging, or of incurring any temporal 
inconvenience? Miserable fear! Is any temporal incon- 
venience whatever to be laid in the balance with the souls 
of our brethren? Or were they prevented by shame, 
arising from a consciousness of their own many and 
great defects? Undoubtedly this might extenuate the 
fault, but not altogether remove it. For is it not a wise 
advice, "Be not ashamed when it concerneth thy soul," 
especially when it concerns the souls of thousands also? 
In such a case may God 

" Set as a flint our steady face, 
Harden to adamant our brow ! M 

But is there not another hinderance? Should not com- 
passion, should not tenderness hinder us from giving 
pain? Yes, from giving unnecessary pain. But what 
manner of tenderness is this ? It is like that of a surgeon 
who lets his patient be lost because he is too compassionate 
to probe his wounds. Cruel compassion! Let me give 
pain, so I may save life. Let me probe, that God may 
heal. 

i. Are we then such as we are sensible we should be, 



An Address to the Clergy. 



195 



First, with regard to natural endowments? I am afraid 
not. If we were, how many stumbling blocks would be 
removed out of the way of serious Infidels? Alas, what 
terrible effects do we continually see of that common 
though senseless imagination, "The boy, if he is fit for 
nothing else, will do well enough for a parson !" Hence 
it is, that we see (I would to God there were no such 
instance in all Great Britain, or Ireland!) dull, heavy, 
blockish ministers ; men of no life, no spirit, no readiness 
of thought ; who are consequently the jest of every pert 
fool, every lively, airy coxcomb they meet. We see others 
whose memory can retain nothing; therefore they can 
never be men of considerable knowledge ; they can never 
know much even of those things which they are most 
nearly concerned to know. Alas, they are pouring the 
water into a leaky vessel ; and the broken cistern can hold 
no water! I do not say, with Plato, that "all human 
knowledge is nothing but remembering/' Yet certain 
it is, that, without remembering, we can have but a small 
share of knowledge. And even those who enjoy the most 
retentive memory, find great reason still to complain, 

'* Skill comes so slow, and life so fast does fly ; 
We learn so little, and forget so much ! " 

And yet we see and bewail a still greater defect in some 
that are in the ministry. They want sense, they are de- 
fective in understanding, their capacity is low and shal- 
low*, their apprehension is muddy and confused ; of con- 
sequence, they are utterly incapable either of forming a 
true judgment of things, or of reasoning justly upon any 
thing. O how can these who themselves know nothing 
aright, impart knowledge to others ? how instruct them in 
all the variety of duty, to God, their neighbour, and 
themselves? How will they guide them through all the 
mazes of error, through all the entanglements of sin and 
temptation? How will they apprize them of the devices 



196 



Selections from Wesley. 



of Satan, and guard them against all the wisdom of the 
world ? 

It is easy to perceive, I do not speak this for their 
sake (for they are incorrigible) ; but for the sake of 
parents, that they may open their eyes and see, a block- 
head can never "do well enough for a parson." He may 
do well enough for a tradesman ; so well as to gain fifty 
or a hundred thousand pounds. He may do well enough 
for a soldier; nay (if you pay well for it), for a very 
well-dressed and well-mounted officer. He may do well 
enough for a sailor, and may shine on the quarter-deck 
of a man-of-war. He may do so well, in the capacity of 
a lawyer or physician, as to ride in his gilt chariot. But 
O ! think not of his being a minister, unless you would 
bring a blot upon your family, a scandal upon our Church, 
and a reproach on the Gospel, which he may murder, but 
cannot teach. 

2. Are we such as we are sensible we should be, 
Secondly, with regard to acquired endowments? Here 
the matter (suppose we have common understanding) 
lies more directly within our own power. But under 
this, as well as the following heads, methinks, I would not 
consider at all, how many or how few are either excellent 
or defective. I would only desire every person who reads 
this to apply it to himself. Certainly some one in the 
nation is defective. Am not I the man? 

Let us each seriously examine himself. Have I (i.) 
Such a knowledge of Scripture, as becomes him who 
undertakes so to explain it to others, that it may be a 
light in all their paths ? Have I a full and clear view of 
the analogy of faith, which is the clue to guide me 
through the whole? Am I acquainted with the several 
parts of Scripture; with all parts of the Old Testament 
and the New ? Upon the mention of any text, do I know 
the context, and the parallel places? Have I that point 
at least of a good divine, the being a good textuary ? Do 



An Address to the Clergy. 197 



I know the grammatical construction of the four Gospels ; 
of the Acts ; of the Epistles ; and am I a master of the 
spiritual sense (as well as the literal) of what I read? 
Do I understand the scope of each book, and how every 
part of it tends thereto? Have I skill to draw the 
natural inferences deducible from each text? Do I know 
the objections raised to them or from them by Jews, 
Deists, Papists, Arians, Socinians, and all other sectaries, 
who more or less corrupt or cauponize the word of God ? 
Am I ready to give a satisfactory answer to each of these 
objections? And have I learned to apply every part of 
the sacred writings, as the various states of my hearers 
require ? 

(2.) Do I understand Greek and Hebrew ? Otherwise, 
how can I undertake (as every minister does), not only 
to explain books which are written therein, but to defend 
them against all opponents? Am I not at the mercy of 
every one who does understand, or even pretends to 
understand, the original? For which way can I confute 
his pretence? Do I understand the language of the Old 
Testament? critically? at all? Can I read into English 
one of David's Psalms ; or even the first chapter of 
Genesis? Do I understand the language of the New 
Testament ? Am I a critical master of it ? Have I enough 
of it even to read into English the first chapter of St. 
Luke? If not, how many years did I spend at school? 
How many at the university? And what was I doing 
all those years ? Ought not shame to cover my face ? 

(3.) Do I understand my own office? Have I deeply 
considered before God the character which I bear? What 
is it to be an ambassador of Christ, an envoy from the 
King of heaven? And do I know and feel what is im- 
plied in "watching over the souls" of men "as he that 
must give account?" 

(4.) Do I understand so much of profane history as 
tends to confirm and illustrate the sacred ? Am I acquaint- 



198 



Selections from Wesley. 



ed with the ancient customs of the Jews and other nations 
mentioned in Scripture ? Have I a competent knowledge 
of chronology, that at least which refers to the sacred 
writings? And am I so far (if no farther) skilled in 
geography, as to know the situation, and give some ac- 
count, of all the considerable places mentioned therein? 

(5.) Am I a tolerable master of the sciences? Have I 
gone through the very gate of them, logic? If not, I am 
not likely to go much farther when I stumble at the 
threshold. Do I understand it so as to be ever the better 
for it? to have it always ready for use; so as to apply 
every rule of it, when occasion is, almost as naturally as 
I turn my hand? Do I understand it at all? Are not 
even the moods and figures above my comprehension ? Do 
not I poorly endeavour to cover my ignorance, by affect- 
ing to laugh at their barbarous names? Can I even 
reduce an indirect mood to a direct; an hypothetic to a 
categorical syllogism? Rather, have not my stupid in- 
dolence and laziness made me very ready to believe, what 
the little wits and pretty gentlemen affirm, "that logic 
is good for nothing ?" It is good for this at least (wher- 
ever it is understood), to make people talk less ; by show- 
ing them both what is, and what is not, to the point ; and 
how extremely hard it is to prove any thing. Do I 
understand metaphysics ; if not the depths of the School- 
men, the subtleties of Scotus or Aquinas, yet the first 
rudiments, the general principles, of that useful science? 
Have I conquered so much of it, as to clear my apprehen- 
sion and range my ideas under proper heads ; so much 
as enables me to read with ease and pleasure, as well as 
profit, D>r. Henry Moore's Works, Malebranche's "Search 
after Truth," and Dr. Clarke's "Demonstration of the 
Being and Attributes of God ?" Do I understand natural 
philosophy? If I have not gone deep therein, have I 
digested the general grounds of it? Have I mastered 
Gravesande, Keill, Sir Isaac Newton's Principia, with his 



An Address to the Clergy. 



199 



"Theory of Light and Colours ?" In order thereto, have 
I laid in some stock of mathematical knowledge? Am 
I master of the mathematical A B C of Euclid's Elements ? 
If I have not gone thus far, if I am such a novice still, 
what have I been about ever since I came from school? 

(6.) Am I acquainted with the Fathers; at least with 
those venerable men who lived in the earliest ages of the 
Church? Have I read over and over the golden remains 
of Clemens Romanus, of Ignatius and Polycarp ; and have 
I given one reading, at least, to the works of Justin 
Martyr, Tertullian, Origen, Clemens Alexandrinus, and 
Cyprian ? 

(7.) Have I any knowledge of the world? Have I 
studied men (as well as books), and observed their 
tempers, maxims, and manners? Have I learned to be- 
ware of men; to add the wisdom of the serpent to the 
innocence of the dove? Has God given me by nature, 
or have I acquired, any measure of the discernment of 
spirits ; or of its near ally, prudence, enabling me on all 
occasions to consider all circumstances, and to suit and 
vary my behaviour according to the various combinations 
of them ? Do I labour never to be rude or ill mannered ; 
not to be remarkably wanting in good breeding? Do I 
endeavour to copy after those who are eminent for address 
and easiness of behaviour? Am I (though never light 
or trifling, either in word or action, yet) affable and 
courteous to all men? And do I omit no means which 
is in my power, and consistent with my character, of 
"pleasing all men" with whom I converse, "for their good 
to edification ?" 

If I am wanting even in these lowest endowments, shall 
I not frequently regret the want? How often shall I 
move heavily and be far less useful than I might have 
been ! How much more shall I suffer in my usefulness, 
if I have wasted the opportunities I once had of acquaint- 
ing myself with the great lights of antiquity, the Ante- 



200 



Selections from Wesley. 



Nicene Fathers ; or if I have droned away those precious 
hours wherein I might have made myself master of the 
sciences ! How poorly must I many times drag on, for 
want of the helps which I have vilely cast away! But 
is not my case still worse, if I have loitered away the time 
wherein I should have perfected myself in Greek and 
Hebrew? I might before this have been critically ac- 
quainted with these treasuries of sacred knowledge. But 
they are now hid from my eyes ; they are close locked up, 
and I have no key to open them. However, have I used 
all possible diligence to supply that grievous defect (so 
far as it can be supplied now), by the most accurate 
knowledge of the English Scriptures? Do I meditate 
therein day and night? Do I think (and consequently 
speak) thereof, "when I sit in the house, and when I 
walk by the way ; when I lie down, and when I rise up ?" 
By this means have I at length attained a thorough 
knowledge, as of the sacred text, so of its literal and 
spiritual meaning? Otherwise how can I attempt to in- 
struct others therein? Without this, I am a blind guide 
indeed ! I am absolutely incapable of teaching my flock 
what I have never learned myself ; no more fit to lead 
souls to God, than I am to govern the world. 

3. And yet there is a higher consideration than that 
of gifts; higher than any or all of these joined together; 
a consideration in view of which all external and all in- 
tellectual endowments vanish into nothing. Am I such as 
I ought to be, with regard to the grace of God? The 
Lord God enable me to judge aright of this ! 

And, (1.) What was my intention in taking upon me 
this office and ministry? What was it, in taking charge 
of this parish, either as minister or curate? Was it 
always, and is it now, wholly and solely to glorify God, 
and save souls? Has my eye been singly fixed on this, 
from the beginning hitherto? Had I never, have I not 
now, any mixture in my intention; any alloy of baser 



An Address to the Clergy. 



201 



metal? Had I, or have I, no thought of worldly gain; 
"filthy lucre/' as the Apostle terms it? Had I at first, 
have I now, no secular view? no eye to honour or pre- 
ferment? to a plentiful income ; or, at least, a competency? 
a warm and comfortable livelihood? 

Alas! my brother! "If the light that is in thee be 
darkness, how great is that darkness !" Was a comfort- 
able livelihood, then, your motive for entering into the 
ministry? And do you avow this in the face of the sun, 
and without one blush upon your cheek ? I cannot com- 
pare you with Simon Magus; you are many degrees be- 
neath him. He offered to give money for the gift of 
God, the power of conferring the Holy Ghost. Hereby, 
however, he showed that he set a higher value on the 
gift, than on the money which he would have parted with 
for it. But you do not; you set a far higher value on 
the money than on the gift; insomuch that you do not 
desire, you will not accept of, the gift, unless the money 
accompany it ! The Bishop said, when you w r as ordained, 
"Receive thou the Holy Ghost." But that was the least of 
your care. Let who will receive this, so you receive the 
money, the revenue of a good benefice. While you min- 
ister the word and sacraments before God, he gives the 
Holy Ghost to those who duly receive them: So that, 
"through your hands,/' likewise, "the Holy Ghost is," 
in this sense, "given" now. But you have little concern 
whether he be or not ; so little, that you will minister no 
longer, he shall be given no more either through your 
lips or hands, if you have no more money for your labour. 

Simon, Simon! what a saint wert thou, compared to 
many of the most honourable men now in Christendom ! 

Let not any either ignorantly or wilfully mistake me. 

1 would not "muzzle the ox that treadeth out the corn." 
I know the spiritual "labourer," too, "is worthy of his 
reward ;" and, that, if "we sow unto" our flock "spiritual 
things," it is meet that we "reap of their carnal things." 



202 



Selections from Wesley. 



I do not therefore blame, no, not in any degree, a min- 
ister's taking a yearly salary ; but I blame his seeking it. 
The thing blamable is the having it in his view, as the 
motive, or any part of the motive, for entering into this 
sacred office. 

' ' Hie nigra suceus loliginis, hcec est 
ALrugo mera." 

[" This is fell poison's blackest juice." — Boscawen.] 

If preferment, or honour, or profit, was in his eye, his eye 
was not single. And our Lord knew no medium between 
a single and an evil eye. The eye, therefore, which is not 
single is evil. It is a plain, adjudged case. He then that 
has any other design in undertaking or executing the 
office of a minister than purely this, to glorify God and 
save souls, his eye is not single. Of consequence, it is 
evil ; and therefore his "whole body" must be "full of 
darkness." "The light which is in" him "is" very "dark- 
ness ;" darkness covers his whole soul ; he has no solid 
peace; he has no blessing from God; and there is no 
fruit of his labours. 

It is no wonder that they who see no harm in this, see 
no harm in adding one living to another, and, if they 
can, another to that; yet still wiping their mouth, and 
saying, they have done no evil. In the very first step, 
their eye was not single ; therefore their mind was filled 
with darkness. So they stumble on still in the same mire, 
till their feet "stumble on the dark mountains." 

It is pleaded, indeed, that "a small living will not 
maintain a large family." Maintain! How? It will not 
clothe them "in purple and fine linen ;" nor enable them 
to fare "sumptuously every day :" But will not the living 
you have now afford you and yours the plain necessaries, 
yea, and conveniences, of life ? Will it not maintain you 
in the frugal, Christian simplicity which becomes a min- 
ister of Christ? It will not maintain you in pomp and 
grandeur, in elegant luxury, in fashionable sensuality. 



An Address to the Clergy. 



203 



So much the better. If your eyes were open, whatever 
your income was, you would flee from these as from hell- 
fire. 

It has been pleaded, Secondly, "By having a larger in- 
come, I am able to do more good." But dare you aver, 
in the presence of God, that it was singly with this view, 
only for this end, that you sought a larger income? If 
not, you are still condemned before God; your eye was 
not single. Do not therefore quibble and evade. This 
was not your motive of acting. It was not the desire of 
doing more good, whether to the souls or bodies of men ; 
it was not the love of God (you know it was not; your 
own conscience is as a thousand witnesses) : but it was 
"the love of money," and "the desire of other things," 
which animated you in this pursuit. If then, the word of 
God is true, you are in darkness still : it fills and covers 
your soul. 

I might add, a larger income does not necessarily imply 
a capacity of doing more spiritual good. And this is the 
highest kind of good. It is good to feed the hungry, to 
clothe the naked: But it is a far nobler good to "save 
souls from death," to "pluck" poor "brands out of the 
burning." And it is that to which you are peculiarly 
called, and to which you have solemnly promised to 
"bend all your studies and endeavours." But you are 
by no means sure, that, by adding a second living to your 
first; you shall be more capable of doing good in this 
kind than you would have been had you laid out all your 
time, and all your strength, on your first flock. 

"However, I shall be able to do more temporal good." 
You are not sure even of this. "If riches increase, they 
are increased that eat them." Perhaps your expenses 
may rise proportionably with your income. But if not, 
if you have a greater ability, shall you have a greater 
willingness, to do good? You have no reason in the 
world to believe this. There are a thousand instances of 



204 



Selections from Wesley. 



the contrary. How many have less will when they have 
more power! Now they have more money, they love it 
more; when they had little, they did their "diligence 
gladly to give of that little ;" but since they have had 
much, they are so far from "giving plenteously," that they 
can hardly afford to give at all. 

"But by my having another living, I maintain a valu- 
able man, who might otherwise want the necessaries of 
life." I answer (i.) Was this your whole and sole 
motive in seeking that other living? If not, this plea 
will not clear you from the charge; your eye was not 
single. (2.) If it was, you may put it beyond dispute; 
you may prove at once the purity of your intention: — 
Make that valuable man rector of one of your parishes, 
and you are clear before God and man. 

But what can be pleaded for those who have two or 
more flocks, and take care of none of them? who just 
look at them now and then for a few days, and then re- 
move to a convenient distance, and say, "Soul, thou hast 
much goods laid up for many years ; take thine ease ; eat, 
drink, and be merry ?" 

Some years ago I was asking a plain man, "Ought not 
he who feeds the flock, to eat of the milk of the flock?" 
He answered : "Friend, I have no objection to that. But 
what is that to him who does not feed the flock? He 
stands on the far side of the hedge, and feeds himself. 
It is another who feeds the flock ; and ought he to have the 
milk of the flock ? What canst thou say for him ?" Truly, 
nothing at all ; and he will have nothing to say for him- 
self, when the great Shepherd shall pronounce that just 
sentence, "Bind" the unprofitable servant "hand and foot, 
and cast him into outer darkness." 

I have dwelt the longer on this head, because a right 
intention is the first point of all, and the most necessary 
of all ; inasmuch as the want of this cannot be supplied by 
any thing else whatsoever. It is the setting out wrong ; 



An Address to the Clergy. 



205 



a fault never to be amended, unless you return to the 
place whence you came, and set out right. It is impos- 
sible therefore to lay too great stress upon a single eye, 
a pure intention; without which, all our sacrifice, our 
prayers, sermons, and sacraments, are an abomination to 
the Lord. 

I cannot dismiss this important article, without touch- 
ing upon one thing more. How many are directly con- 
cerned therein, I leave to the Searcher of hearts. 

You have been settled in a living or a curacy for some 
time. You are now going to exchange it for another, 
Why do you this? For what reason do you prefer this 
before your former living or curacy? "Why, I had but 
fifty pounds a year where I was before, and now I shall 
have a hundred." And is this your real motive of acting 
— the true reason why you make the exchange? "It is: 
and is it not a sufficient reason?" Yes, for a Heathen; 
but not for one who calls himself a Christian. 

Perhaps a more gross infatuation than this was never 
yet known upon earth. There goes one who is commis- 
sioned to be an ambassador of Christ, a shepherd of never 
dying souls, a watchman over the Israel of God, a steward 
of the mysteries which "angels desire to look into." 
Where is he going? "To London, to Bristol, to North- 
ampton." Why does he go thither? "To get more money." 
A tolerable reason for driving a herd of bullocks to one 
market rather than the other ; though if a drover does this 
without any farther view, he acts as a Heathen, not a 
Christian. But what a reason for leaving the immortal 
souls over whom the Holy Ghost had made you over- 
seer ! And yet this is the motive which not only influences 
in secret, but is acknowledged openly and without a 
blush! Nay, it is excused, justified, defended; and that 
not by a few, here and there, who are apparently void 
both of piety and shame ; but by numbers of seemingly 
religious men, from one end of England to the other! 



206 



Selections from Wesley. 



(2.) Am I, Secondly, such as I ought to be, with regard 
to my affections ? I am taken from among, and ordained 
for, men, in things pertaining to God. I stand between 
God and man, by the authority of the great Mediator, 
in the nearest and most endearing relation both to my 
Creator and to my fellow creatures. Have I accordingly 
given my heart to God, and to my brethren for his sake ? 
Do I love God with all my soul and strength? and my 
neighbour, every man, as myself? Does this love swallow 
me up, possess me whole, constitute my supreme happi- 
ness ? Does it animate all my passions and tempers, and 
regulate all my powers and faculties? Is it the spring 
which gives rise to all my thoughts, and governs all my 
words and actions? If it does, not unto me, but unto 
God be the praise ! If it does not, "God be merciful to me 
a sinner !" 

At least, do I feel such a concern for the glory of God, 
and such a thirst after the salvation of men, that I am 
ready to do any thing, however contrary to my natural in- 
clination, to part with any thing, however agreeable to me, 
to suffer any thing, however grievous to flesh and blood, 
so I may save one soul from hell? Is this my ruling 
temper at all times and in all places? Does it make all 
my labour light? If not, what a weariness is it! what a 
drudgery ! Had I not far better hold the plough ? 

But is it possible this should be my ruling temper, if I 
still love the world? No, certainly, if I "love the world, 
the love of the Father is not in me. The love of God is 
not in me, if I love money, if I love pleasure, so called, 
or diversion. Neither is it in" me, if I am a lover of 
honour or praise, or of dress, or of good eating and 
drinking. Nay, even indolence, or the love of ease, is 
inconsistent with the love of God. 

What a creature then is a covetous, an ambitious, a 
luxurious, an indolent, a diversion-loving clergyman ! Is 
it any wonder that infidelity should increase, where any of 



An Address to the Clergy. 



207 



these are to be found ? that many, comparing their spirit 
with their profession, should blaspheme that worthy name 
whereby they are called ? But "wo be unto him by whom 
the offence cometh ! It were good for that man if he had 
never been born." It were good for him now, rather that 
he should continue to turn the lame out of the way, "that 
a millstone were hanged about his neck, and he were 
cast into the depth of the sea !" 

(3.) May not you, who are of a better spirit, consider, 
Thirdly, Am I such as I ought to be, with regard to my 
practice? Am I, in my private life, wholly devoted to 
God? Am I intent upon this one thing, to do in every 
point "not my own will, but the will of him that sent me ?" 
Do I carefully and resolutely abstain from every evil word 
and work? "from all appearance of evil?" from all in- 
different things, which might lay a stumbling block in 
the way of the weak? Am I zealous of good works? 
As I have time, do I do good to all men? and that in 
every kind, and in as high a degree as I am capable ? 

How do I behave in the public work whereunto I am 
called, — in my pastoral character? Am I "a pattern" 
to my "flock, in word, in behaviour, in love, in spirit, in 
faith, in purity?" Is my "word," my daily conversation, 
"always in grace," always "meet to minister grace to the 
hearers ?" Is my behaviour suitable to the dignity of my 
calling? Do I walk as Christ also walked? Does the love 
of God and man not only fill my heart, but shine through 
my whole conversation? Is the spirit, the temper which 
appears in all my w^ords and actions, such as allows me 
to say with humble boldness, Herein, "be ye followers of 
me, as I am of Christ?" Do all who have spiritual dis- 
cernment take knowledge (judging of the tree by its 
fruits) that "the life which I now live, I live by faith in 
the Son of God ;" and that In all "simplicity and godly 
sincerity I have my conversation in the world?" Am I 
exemplarily pure from all worldly desire, from all vile and 
vain affections? Is my life one continued labour of love, 



208 



Selections from Wesley. 



one tract of praising God and helping man? Do I in 
every thing see "Him who is invisible ?" And "beholding 
with open face the glory of the Lord," am I "changed 
into the same image from glory to glory, by the Spirit of 
the Lord?" 

Brethren, is not this our calling, even as we are Chris- 
tians ; but more eminently as we are ministers of Christ ? 
And why (I will not say, do we fall short, but why) are 
we satisfied with falling so short of it? Is there any 
necessity laid upon us, of sinking so infinitely below our 
calling? Who hath required this at our hands? Cer- 
tainly, not He by whose authority we minister. Is not 
his will the same with regard to us, as with regard to his 
first ambassadors ? Is not his love, and is not his power 
still the same, as they were in the ancient days? Know 
we not, that Jesus Christ "is the same yesterday, to-day, 
and for ever?" Why then may not you be as "burning 
and as shining lights," as those that shone seventeen 
hundred years ago? Do you desire to partake of the 
same burning love, of the same shining holiness ? Surely 
you do. You cannot but be sensible it is the greatest 
blessing which can be bestowed on any child of man. 
Do you design it ; aim at it ; "press on to" this "mark of 
the prize of the high calling of God in Christ Jesus?" 
Do you constantly and earnestly pray for it ? Then, as the 
Lord liveth, ye shall attain. Only let us pray on, and 
"tarry at Jerusalem, till we be endued with power from 
on high." Let us continue in all the ordinances of God, 
particularly in meditating on his word, "in denying our- 
selves, and taking up our cross daily," and, "as we have 
time, doing good to all men;" and then assuredly "the 
great Shepherd" of us and our flocks will "make us per- 
fect in every good work to do his will, and work in us all 
that is well pleasing in his sight !" This is the desire and 
prayer of 

[Your Brother and Servant, in our common Lord, 

John Wesley. 



Separation from the Church. 



209 



FARTHER THOUGHTS 

ON SEPARATION FROM THE CHURCH. 
[Arminian Magazine, 1790. Works, vii, 325-6.] 

From a child I was taught to love and reverence the 
Scripture, the oracles of God; and, next to these, to 
esteem the primitive Fathers, the writers of the three 
first centuries. Next after the primitive Church, I es- 
teemed our own, the Church of England, as the most 
Scriptural National Church in the world.* I therefore 
not only assented to all the doctrines, but observed all the 
rubric in the Liturgy; and that with all possible exact- 
ness, even at the peril of my life, f 

* 44 Having had an opportunity of seeing several of the churches 
abroad, and having deeply considered the several sorts of Dissenters at 
home, I am fully convinced that our own Church, with all her blemishes, 
is nearer the Scriptural plan than any other in Europe." — Letter to Sir 
Harry Trelawney. Works, vii, 233. 

f <4 I hold all the doctrines of the Church of England. I love her 
liturgy. I approve her plan of discipline, and only wish it could be put 
in execution. I do not knowingly vary from any rule of the Church, 
unless in those few instances, where I judge, and as far as I judge, there 
is an absolute necessity. 

* 4 For instance, (1.) As few clergymen open their churches to me, I 
am under the necessity of preaching abroad. 

44 (2.) As I know no forms that will suit all occasions, I am often under 
a necessity of praying extempore. 

44 (3.) In order to build up the flock of Christ in faith and love, I am 
under a necessity of uniting them together, and of dividing them into little 
companies, that they may provoke one another to love and good works. 

4 4 (4.) That my fellow laborers and I may more effectually assist each 
other, to save our own souls and those that hear us, I judge it necessary 
to meet the preachers, or at least, the greater part of them, once a year. 

44 (5.) In those conferences we fix the stations of all the preachers for 
the ensuing year. 

44 But all this is not separating from the Church. So far from it, that, 
whenever I have opportunity, I attend the Church service myself, and 
advise all our societies so to do." — Sermon on the Ministerial Office, 
1789. Works, ii, 542-3. 

44 Dr. Coke made two or three little alterations in the prayer book 
without my knowledge. I took particular care throughout, to alter 
nothing merely for altering sake. In religion, I am for as few innova- 
tions as possible. I love the old wine best." — Letter to Mr. Walter 
Churchey, 1789. Works, vii, 86. 

14 



210 



Selections from Wesley. 



In this judgment, and with this spirit, I went to 
America, strongly attached to the Bible, the primitive 
Church, and the Church of England, from which I would 
not vary in one jot or tittle on any account whatever. In 
this spirit I returned as regular a clergyman as any in the 
three kingdoms ; till, after not being permitted to preach 
in the churches, I was constrained to preach in the open 
air.* 

Here was my first irregularity; and it was not volun- 
tary, but constrained. The second was extemporary 
prayer. This, likewise, I believed to be my bounden duty, 
for the sake of those who desired me to watch over 
their souls. I could not in conscience refrain from it; 
neither from accepting those who desired to serve me as 
sons in the Gospel. 

When the people joined together, simply to help each 
other to heaven, increased by hundreds and thousands, 



* " Being thus excluded from the churches, and not daring to be silent, 
it remained only to preach in the open air ; which I did at first, not out 
of choice, but necessity ; but I have since seen abundant reason to adore 
the wise providence of God herein, making a way for myriads of people, 
who never troubled any church, nor were likely so to do, to hear that 
word which they soon found to be the power of God unto salvation." — 
A Short History of the People Called Methodists, 1 78 1. Works, vii, 349. 

"I never 'attempted to deny,' that the novelty of our manner of 
preaching has induced thousands and ten thousands to hear us, who 
would otherwise never have heard us at all, nor perhaps any other 
preacher. But I utterly deny, that ' the effects wrought on many of them 
that heard were owing to novelty, and that only.' The particular effects 
wrought at Epworth, were these : many drunkards, many unjust and 
profane men, on whom both my father and I had for several years spent 
our strength in vain, from that time began to live, and continue so to do, 
a sober, righteous, and godly life. Now, I deny that this effect can be 
owing to novelty, or to any principle but the power of God. 

"If it be asked, But were there not 4 the same hearers, the same 
preachers, and the same God to influence, in the church, as on the tomb 
stone?' I answer (1.) There were not all the same hearers in the 
church ; not above one third of them. (2.) There was the same preacher 
in the church, but he did not then preach the same doctrine ; and there- 
fore (3.) Though there was the same God, there was not the same influ- 
ence, or blessing from him." — Letter to Mr. John Smith, 1747. Works % 
vi, 646. 



Separation from the Church. 



211 



still they had no more thought of leaving the Church than 
of leaving the kingdom. Nay, I continually and earnest- 
ly cautioned them against it ; reminding them that we 
were a part of the Church of England, whom God had 
raised up, not only to save our own souls, but to enliven 
our neighbours, those of the Church in particular. And 
at the first meeting of all our preachers in conference, 
in June, 1744, I exhorted them to keep to the Church ; 
observing, that this was our peculiar glory, — not to form 
any new sect, but, abiding in our own Church, to do all 
men all the good we possibly could.* 

But as more Dissenters joined with us, many of whom 
were much prejudiced against the Church, these, with or 
without design, were continually infusing their own 
prejudices into their brethren. I saw this, and gave 
warning of it from time to time, both in private and in 
public; and in the year 1758, I resolved to bring the mat- 
ter to a fair issue. So I desired the point might be 
considered at large, whether it was expedient for the 
Methodists to leave the Church. The arguments on 
both sides were discussed for several days ; and at length 
we agreed, without a dissenting voice, "It is by no means 
expedient that the Methodists should leave the Church 
of England." 

Nevertheless, the same leaven continued to work in 
various parts of the kingdom. The grand argument 
(w T hich in some particular cases must be acknowledged 
to have weight) w r as this: "The minister of the parish 
wherein we dwell neither lives nor preaches the Gospel. 
He walks in the way to hell himself, and teaches his 
flock to do the same. Can you advise them to attend 

* 44 We look upon ourselves, not as the authors or ringleaders of a par- 
ticular sect or party (it is the farthest thing from our thoughts) ; but as 
messengers of God to those who are Christians in name, but Heathens in 
heart and in life, to call them back to that from which they are fallen, 
to real genuine Christianity." — Reasons against a Separation from the 
Chtirch of England, 175S. Works, vii, 295. 



212 



Selections from Wesley. 



his preaching ?" I cannot advise them to it. "What, 
then, can they do on the Lord's day, suppose no other 
church be near ? Do you advise them to go to a Dissent- 
ing meeting? Or to meet in their own preaching house ?" 
Where this is really the case, I cannot blame them if they 
do. Although, therefore, I earnestly oppose the general 
separation of the Methodists from the Church, yet I can- 
not condemn such a partial separation in this particular 
case. I believe, to separate thus far from these miserable 
: wretches, who are the scandal of our Church and nation, 
would be for the honour of our Church, as well as to the 
glory of God. 

And this is no way contrary to the profession which I 
have made above these fifty years. I never had any design 
of separating from the Church: I have no such design 
now. I do not believe the Methodists in general design 
it, when I am no more seen. I do, and will do, all that is 
in my power to prevent such an event. Nevertheless, in 
spite of all that I can do, many of them will separate from 
it : although I am apt to think, not one half, perhaps not 
a third, of them. These will be so bold and injudicious as 
to form a separate party, which, consequently, will 
dwindle away into a dry, dull, separate party.* In flat op- 
position to these, I declare once more, that I live and die 
a member of the Church of England ; and that none who 
regard my judgment or advice will ever separate from it. 

John Wesley. 

London, Dec. n, 1789. 

*"I still think, when the Methodists leave the Church of England, God 
will leave them. Every year more and more of the clergy are convinced 
of the truth, and grow well-affected toward us. It would be contrary to 
all common sense, as well as to good conscience, to make a separation 
now." — Letter to Mr. Samuel Bard s ley, 1787. Works, vii, 132. 



The Character of a Methodist. 



213 



THE CHARACTER OF A METHODIST.* 

[1742 {Green). Works, v, 240-5.] 
Not as though I had already attained 
TO THE READER. 

Since the name first came abroad into the world, many 
have been at a loss to know what a Methodist is ; what 
are the principles and the practice of those who are com- 
monly called by that name ; and what the distinguishing 
marks of this sect, "which is every where spoken against/' 

And it being generally believed, that I was able to give 
the clearest account of these things (as having been one 
of the first to whom that name was given, and the person 
by whom the rest were supposed to be directed), I have 
been called upon, in all manner of ways, and with the 
utmost earnestness, so to do. I yield at last to the con- 
tinued importunity both of friends and enemies; and do 
now give the clearest account I can, in the presence of the 
Lord and Judge of heaven and earth, of the principles 
and practice whereby those who are called Methodists are 
distinguished from other men. 

I say those who are called Methodists ; for, let it be well 
observed, that this is not a name which they take to them- 
selves, but one fixed upon them by way of reproach, 
without their approbation or consent. It was first given 
to three or four young men at Oxford, by a student of 
Christ Church; either in allusion to the ancient sect of 

* 44 The first tract I ever wrote expressly on this subject [Christian 
perfection] was published in the latter end of this year [1739]. That 
none might be prejudiced before they read it, I gave it the indifferent 
title of * The Character of a Methodist.' In this I described a perfect 
Christian, placing in the front, * Not as though I had already attained.' " 
— A Plain Account of Christian Perfection, 1777. Works, vi, 486. 
M The tract you refer to (as is expressly declared in the preface) does not 
describe what the Methodists are already; but what they desire to be, 
and what they will be then when they fully practise the doctrine they 
hear." — A Second Letter to Bishop Lavington, 1750. Works, v t 383. 



214 



Selections from Wesley. 



physicians so called, from their teaching, that almost all 
diseases might be cured by a specific method of diet and 
exercise, or from their observing a more regular method 
of study and behaviour than was usual with those of their 
age and station. 

I should rejoice (so little ambitious am I to be at the 
head of any sect or party) if the very name might never 
be mentioned more, but be buried in eternal oblivion.* 
But if that cannot be, at least let those who will use it, 
know the meaning of the word they use. Let us not 
always be fighting in the dark. Come, and let us look 
one another in the face. And perhaps some of you who 
hate what I am called, may love what I am by the grace 
of God; or rather, what "I follow after, if that I may 
apprehend that for which also I am apprehended of 
Christ Jesus." 



THE CHARACTER OF A METHODIST. 

The distinguishing marks of a Methodist are not his 
opinions of any sort. His assenting to this or that 
scheme of religion, his embracing any particular set of 
notions, his espousing the judgment of one man or of 
another, are all quite wide of the point. Whosoever, 
therefore, imagines that a Methodist is a man of such or 
such an opinion, is grossly ignorant of the whole affair ; he 
mistakes the truth totally. We believe, indeed, that "all 
Scripture is given by the inspiration of God f and herein 
we are distinguished from Jews, Turks, and Infidels. We 
believe the written word of God to be the only and 
sufficient rule both of Christian faith and practice; and 
herein we are fundamentally distinguished from those 

* u Would to God that all the party names, and unscriptural phrases 
and forms, which have divided the Christian world, were forgot ; and 
that we might all agree to sit down together, as humble, loving disciples, 
at the feet of our common Master, to hear his word, to imbibe his Spirit, 
and to transcribe his life in our own ! " — Preface to Explanatory Notes 
upon the New Testament, 1755. Works, vii, 536, 



The Character of a Methodist. 



215 



of the Romish Church. We believe Christ to be the 
eternal, supreme God; and herein we are distinguished 
from the Socinians and Arians. But as to all opinions 
which do not strike at the root of Christianity, we think 
and let think. * So that, whatsoever they are, whether 
right or wrong, they are no distinguishing marks of a 
Methodist. 

Neither are words or phrases of any sort. We do not 
place our religion, or any part of it, in being attached to 
any peculiar mode of speaking, any quaint or uncommon 
set of expressions. The most obvious, easy, common 
words, wherein our meaning can be conveyed, we prefer 
before others, both on ordinary occasions, and when we 

* " If you say, * Because you hold opinions which I cannot believe are 
true : ' I answer, Believe them true or false ; I will not quarrel with you 
about any opinion. Only see that your heart be right toward God, that 
you know and love the Lord Jesus Christ ; that you love your neighbour, 
and walk as your Master walked ; and I desire no more. I am sick of 
opinions: I am weary to bear them. My soul loathes this frothy food. 
Give me solid and substantial religion ; give me an humble, gentle lover 
of God and man ; a man full of mercy and good fruits, without par- 
tiality and without hypocrisy ; a man laying himself out in the work of 
faith, the patience of hope, the labour of love. Let my soul be with 
these Christians, wheresoever they are, and whatsoever opinion they are 
of. * Whosoever* thus 'doeththe will of my Father which is in heaven, 
the same is my brother, and sister, and mother.' " — A Farther Appeal to 
Men of Reason and Religion, Part iii, 1 745. Works, v, 173. <l Be true 
also to your principles touching opinions and the externals of religion. 
Use every ordinance which you believe is of God ; but beware of nar- 
rowness of spirit toward those who use them not. Conform yourself to 
those modes of worship which you approve ; yet love as brethren those 
who cannot conform. Lay so much stress on opinions, that all your 
own, if it be possible, may agree with truth and reason ; but have a care 
of anger, dislike, or contempt toward those whose opinions differ from 
yours. You are daily accused of this (and, indeed, what is it whereof 
you are not accused ?) ; but beware of giving any ground for such an ac- 
cusation. Condemn no man for not thinking as you think : let every 
one enjoy the full and free liberty of thinking for himself ; let eveiy man 
use his own judgment, since every man must give an account of him- 
self to God. Abhor every approach, in any kind or degree, to the spirit 
of persecution. If you cannot reason or persuade a man into the truth, 
never attempt to force him into it. If love will not compel him to come 
in, leave him to God, the Judge of all," — Advice to the People Called 
Methodists \ 1745. Works, v, 253. 



216 



Selections from Wesley. 



speak of the things of God. We never, therefore, willingly 
or designedly, deviate from the most usual way of speak- 
ing ; unless when we express Scripture truths in Scripture 
words, which, we presume, no Christian will condemn. 
Neither do we affect to use any particular expressions of 
Scripture more frequently than others, unless they are 
such as are more frequently used by the inspired writers 
themselves. It is as gross an error to place the marks of 
a Methodist in his words, as in opinions of any sort. 

Nor do we desire to be distinguished by actions, cus- 
toms, or usages, of an indifferent nature. Our religion 
does not lie in doing what God has not enjoined, or ab- 
staining from what he hath not forbidden. It does not lie 
in the form of our apparel, in the posture of our body, 
or the covering of our heads ; nor yet in abstaining from 
marriage, or from meats and drinks, which are all good if 
received with thanksgiving. Therefore, neither will any 
man, who knows whereof he affirms, fix the mark of a 
Methodist here, — in any actions or customs purely in- 
different, undetermined by the word of God. 

Nor, lastly, is he distinguished by laying the whole 
stress of religion on any single part of it. If you say, 
"Yes, he is ; for he thinks 'we are saved by faith alone : 9 " 
I answer, You do not understand the terms. By salvation 
he means holiness of heart and life.* And this he affirms 



* " By salvation I mean, not barely, according to the vulgar notion, 
deliverance from hell, or going to heaven ; but a present deliverance 
from sin, a restoration of the soul to its primitive health, its original 
purity ; a recovery of the divine nature ; the renewal of our souls after 
the image of God, in righteousness and true holiness, in justice, mercy, 
and truth. This implies all holy and heavenly tempers, and, by con- 
sequence, all holiness of conversation. 

44 Now, if by salvation we mean a present salvation from sin, we cannot 
say, holiness is the condition of it; for it is the thing itself. Salvation, in 
this sense, and holiness, are synonymous terms. We must therefore say, 
4 We are saved by faith.' Faith is the sole condition of this salvation. 
For without faith we cannot be thus saved. But whosoever believeth is 
saved already." — A Farther Appeal to Men of Reason and Religion, 
Part i, 1745. Works, v, 35. 



The Character of a Methodist. 



217 



to spring from true faith alone. Can even a nominal 
Christian deny it? Is this placing a part of religion for 
the whole? "Do we then make void the law through 
faith? God forbid ! Yea, we establish the law " We do 
not place the whole of religion (as too many do, God 
knoweth) either in doing no harm, or in doing good, or 
in using the ordinances of God. No, not in all of them 
together; wherein we know by experience a man may 
labour many years, and at the end have no religion at 
all, no more than he had at the beginning. Much less in 
any one of these; or, it may be, in a scrap of one of 
them : like her who fancies herself a virtuous woman, only 
because she is not a prostitute; or him who dreams he is 
an honest man, merely because he does not rob or steal. 
May the Lord God of my fathers preserve me from such 
a poor, starved religion as this ! Were this the mark of 
a Methodist, I would sooner choose to be a sincere Jew, 
Turk, or Pagan. 

"What then is the mark ? Who is a Methodist, accord- 
ing to your own account ?"* I answ r er: A Methodist is 
one who has "the love of God shed abroad in his heart 
by the Holy Ghost given unto him one who "loves the 
Lord his God with all his heart, and with all his soul, 
and with all his mind, and with all his strength." God is 
the joy of his heart, and the desire of his soul ; which is 
constantly crying out, "Whom have I in heaven but 
thee? and there is none upon earth that I desire beside 
thee ! My God and my all ! Thou art the strength of my 
heart, and my portion for ever!" 

He is therefore happy in God, yea, always happy, as 
having in him "a well of water springing up into everlast- 
ing life/ 5 and overflowing his soul with peace and joy. 



* 11 Mr. Wesley's explanation of the word Methodist, in this Dictionary, 
is worthy of notice. It is, 1 One that lives according to the method 
laid down in the Bible.'— Edit."— Note to The Complete English Diction- 
*ry> 1753. Works, vii, 534. 



218 



Selections from Wesley. 



"Perfect love" having now "cast out fear," he "rejoices 
evermore." He "rejoices in the Lord always," even "in 
God his Saviour ;" and in the Father, "through our Lord 
Jesus Christ, by whom he hath now received the atone- 
ment." "Having" found "redemption through his blood, 
the forgiveness of his sins," he cannot but rejoice, when- 
ever he looks back on the horrible pit out of wdiich he is 
delivered; when he sees "all his transgressions blotted 
out as a cloud, and his iniquities as a thick cloud." He 
cannot but rejoice, whenever he looks on the state where- 
in he now is; "being justified freely, and having peace 
with God through our Lord Jesus Christ." For "he that 
believeth, hath the witness" of this "in himself;" being 
now the son of God by faith. "Because he is a son, God 
hath sent forth the Spirit of his Son into his heart, crying, 
Abba, Father!" And "the Spirit itself beareth witness 
with his spirit, that he is a child of God." He rejoices 
also, whenever he looks forward, "in hope of the glory 
that shall be revealed;" yea, this his joy is full, and all 
his bones cry out, "Blessed be the God and Father of our 
Lord Jesus Christ, who, according to his abundant mercy, 
hath begotten me again to a living hope — of an inheritance 
incorruptible, undefiled, and that fadeth not away, re- 
served in heaven for me !" 

And he who hath this hope, thus "full of immortality, 
in every thing giveth thanks;" as knowing that this 
(whatsoever it is) "is the will of God in Christ Jesus 
concerning him." From him, therefore, he cheerfully re- 
ceives all, saying, "Good is the will of the Lord;" and 
whether the Lord giveth or taketh away, equally "bless- 
ing the name of the Lord." For he hath "learned, in 
whatsoever state he is, therewith to be content." He 
knoweth "both how to be abased, and how to abound. 
Every where and in all things he is instructed both to be 
full and to be hungry, both to abound and suffer need." 
Whether in ease or pain, whether in sickness or health, 



The Character of a Methodist. 



219 



whether in life or death, he giveth thanks from the ground 
of his heart to Him who orders it for good ; knowing that 
as "every good gift cometh from above/' so none but good 
can come from the Father of lights, into whose hand he 
has wholly committed his body and soul, as into the hands 
of a faithful Creator. He is therefore "careful" (anxious- 
ly or uneasily) "for nothing;" as having "cast all his care 
on Him that careth for him," and "in all things" resting 
on him, after "making his request known to him with 
thanksgiving." 

For indeed he "prays without ceasing." It is given 
him "always to pray, and not to faint." Not that he is 
always in the house of prayer; though he neglects no 
opportunity of being there. Neither is he always on his 
knees, although he often is, or on his face, before the 
Lord his God. Nor yet is he always crying aloud to God, 
or calling upon him in words : for many times "the Spirit 
maketh intercession for him with groans that cannot be 
uttered." But at all times the language of his heart is 
this : "Thou brightness of the eternal glory, unto thee is 
my heart, though without a voice, and my silence speak- 
eth unto thee." And this is true prayer, and this alone. 
But his heart is ever lifted up to God, at all times and in 
all places. In this he is never hindered, much less inter- 
rupted, by any person or thing. In retirement or com- 
pany, in leisure, business, or conversation, his heart is 
ever with the Lord. Whether he lie down or rise up, 
God is in all his thoughts ; he walks with God continually, 
having the loving eye of his mind still fixed upon him, 
and every where "seeing him that is invisible." 

And while he thus always exercises his love to God, 
by praying without ceasing, rejoicing evermore, and in 
every thing giving thanks, this commandment is written 
in his heart, "That he who loveth God, love his brother 
also." And he accordingly loves his neighbour as him- 
self ; he loves every man as his own soul. His heart is 



220 



Selections from Wesley. 



full of love to all mankind, to every child of "the Father 
of the spirits of all flesh." That a man is not personally 
known to him, is no bar to his love; no, nor that he is 
known to be such as he approves not, that he repays 
hatred for his good will. For he "loves his enemies;" 
yea, and the enemies of God, "the evil and the unthank- 
ful." And if it be not in his power to "do good to them 
that hate him," yet he ceases not to pray for them, though 
they continue to spurn his love, and still "despitefully use 
him and persecute him." 

For he is "pure in heart." The love of God has puri- 
fied his heart from all revengeful passions, from envy, 
malice, and wrath, from every unkind temper or ma- 
lign affection. It hath cleansed him from pride and 
haughtiness of spirit, whereof alone cometh contention. 
And he hath now "put on bowels of mercies, kindness, 
humbleness of mind, meekness, long suffering:" so that 
he "forbears and forgives, if he had a quarrel against any ; 
even as God in Christ hath forgiven him." And indeed 
all possible ground for contention, on his part, is utterly 
cut off. For none can take from him what he desires ; 
seeing he "loves not the world, nor" any of "the things 
of the world ;" being now "crucified to the world, and the 
world crucified to him ;" being dead to all that is in the 
world, both to "the lust of the flesh, the lust of the eye, 
and the pride of life." For "all his desire is unto God, 
and to the remembrance of his name." 

Agreeable to this his one desire, is the one design 
of his life, namely, "not to do his own will, but the will of 
Him that sent him." His one intention at all times and 
in all things is, not to please himself, but Him whom his 
soul loveth. He has a single eye. And because "his eye 
is single, his whole body is full of light." Indeed, where 
the loving eye of the soul is continually fixed upon God, 
there can be no darkness at all, "but the whole is light ; 
as when the bright shining of a candle doth enlighten the 



The Character of a Methodist. 



221 



house." God then reigns alone. All that is in the soul is 
holiness to the Lord. There is not a motion in his heart, 
but is according to his will. Every thought that arises 
points to Him, and is in obedience to the law of Christ. 

And the tree is known by its fruits. For as he loves 
God, so he keeps his commandments; not only some, or 
most of them, but all, from the least to the greatest. He 
is not content to "keep the whole law, and offend in one 
point but has in all points, "a conscience void of offence 
toward God and toward man." Whatever God has for- 
bidden, he avoids ; whatever God hath enjoined, he doeth ; 
and that whether it be little or great, hard or easy, joy- 
ous or grievous to the flesh. He "runs the way of God's 
commandments," now he hath set his heart at liberty. It 
is his glory so to do; it is his daily crown of rejoicing, 
"to do the will of God on earth, as it is done in heaven ;" 
knowing it is the highest privilege of "the angels of God, 
of those that excel in strength, to fulfill his command- 
ments, and hearken to the voice of his word." 

All the commandments of God he accordingly keeps, 
and that with all his might. For his obedience is in 
proportion to his love, the source from whence it flows. 
And therefore, loving God with all his heart, he serves 
him with all his strength. He continually presents his 
soul and body a living sacrifice, holy, acceptable to God ; 
entirely and without reserve devoting himself, all he has, 
and all he is, to his glory. All the talents he has received, 
he constantly employs according to his Master's will ; 
every power and faculty of his soul, every member of his 
body. Once he "yielded" them "unto sin" and the devil, 
"as instruments of unrighteousness;" but now, "being 
alive from the dead, he yields" them all "as instruments 
of righteousness unto God." 

By consequence, whatsoever he doeth, it is all to the 
glory of God. In all his employments of every kind, he 
not only aims at this (which is implied in having a single 



222 



Selections from Wesley. 



eye), but actually attains it. His business and refresh- 
ments, as well as his prayers, all serve this great end. 
Whether he sit in his house or walk by the way, whether 
he lie down or rise up, he is promoting, in all he speaks 
or does, the one business of his life; whether he put on 
his apparel, or labour, or eat and drink, or divert him- 
self from too wasting labour, it all tends to advance the 
glory of God, by peace and good will among men. His 
one invariable rule is this, "Whatsoever ye do, in word 
or deed, do it all in the name of the Lord Jesus, giving 
thanks to God and the Father by him." 

Nor do the customs of the world at all hinder his 
"running the race that is set before him." He knows that 
vice does not lose its nature, though it becomes ever so 
fashionable ; and remembers, that "every man is to give an 
account of himself to God." He cannot, therefore, "fol- 
low" even "a multitude to do evil." He cannot "fare 
sumptuously every day," or "make provision for the flesh 
to fulfil the lusts thereof." He cannot "lay up treasures 
upon earth," any more than he can take fire into his 
bosom. He cannot "adorn himself," on any pretence, 
"with gold or costly apparel." He cannot join in or 
countenance any diversion which has the least tendency 
to vice of any kind. He cannot "speak evil" of his 
neighbour, any more than he can lie either for God or 
man. He cannot utter an unkind word of any one; for 
love keeps the door of his lips. He cannot speak "idle 
words ;" "no corrupt communication" ever "comes out of 
his mouth," as is all that "which is" not "good to the use 
of edifying," not "fit to minister grace to the hearers." 
But "whatsoever things are pure, whatsoever things are 
lovely, whatsoever things are" justly "of good report," 
he thinks and speaks, and acts, "adorning the Gospel of 
our Lord Jesus Christ in all things." 

Lastly. As he has time, he "does good unto all men f 
unto neighbours and strangers, friends and enemies : and 



The Character of a Methodist. 



223 



that is every possible kind; not only to their bodies, by 
"feeding the hungry, clothing the naked, visiting those 
that are sick or in prison ;" but much more does he 
labour to do good to their souls, as of the ability which 
God giveth; to awaken those that sleep in death; to 
bring those who are awakened to the atoning blood, that, 
"being justified by faith, they may have peace with God 
and to provoke those who have peace with God to abound 
more in love and in good works. And he is willing to 
"spend and be spent herein," even "to be offered up on 
the sacrifice and service of their faith," so they may "all 
come unto the measure of the stature of the fulness of 
Christ." 

These are the principles and practices of our sect; 
these are the marks of a true Methodist. By these alone 
do those who are in derision so called, desire to be distin- 
guished from other men. If any man say, "Why, these 
are only the common, fundamental principles of Christian- 
ity !" Thou hast said ; so I mean ; this is the very truth ; 
I know they are no other ; and I would to God both thou 
and all men knew, that I, and all who follow my judgment, 
do vehemently refuse to be distinguished from other men, 
by any but the common principles of Christianity, — the 
plain, old Christianity that I teach, renouncing and de- 
testing all other marks of distinction. And whosoever 
is what I preach (let him be called what he will, for 
names change not the nature of things), he is a Christian, 
not in name only, but in heart and in life. He is inwardly 
and outwardly conformed to the will of God, as revealed 
in the written word. He thinks, speaks, and lives, ac- 
cording to the method laid down in the revelation of 
Jesus Christ. His soul is renewed after the image of 
God, in righteousness and in all true holiness. And hav- 
ing the mind that was in Christ, he so walks as Christ 
also walked. 

By these marks, by these fruits of a living faith, do 



224 



Selections from Wesley. 



we labour to distinguish ourselves from the unbelieving 
world, from all those whose minds or lives are not accord- 
ing to the Gospel of Christ. But from real Christians, of 
whatsoever denomination they be, we earnestly desire not 
to be distinguished at all ; not from any who sincerely fol- 
low after what they know they have not yet attained. No : 
"Whosoever doeth the will of my Father which is in 
heaven, the same is my brother, and sister, and mother. ,, 
And I beseech you, brethren, by the mercies of God, that 
we be in no wise divided among ourselves. Is thy heart 
right, as my heart is with thine? I ask no farther ques- 
tion. If it be, give me thy hand. For opinions, or 
terms, let us not destroy the work of God. Dost thou 
love and serve God? It is enough. I give thee the right 
hand of fellowship. If there be any consolation in Christ, 
if any comfort of love, if any fellowship of the Spirit, if 
any bowels and mercies ; let us strive together for the 
faith of the Gospel; walking worthy of the vocation 
wherewith we are called; with all lowliness and meek- 
ness, with long suffering, forbearing one another in love, 
endeavouring to keep the unity of the Spirit in the bond of 
peace; remembering, there is one body, and one Spirit, 
even as we are called with one hope of our calling ; "one 
Lord, one faith, one baptism ; one God and Father of all, 
who is above all, and through all, and in you all/' 



A Letter to a Roman Catholic. 



225 



A LETTER TO A ROMAN CATHOLIC. 

[ Works, v, 761-6.] 

Dublin, July 18, 1749. 

You have heard ten thousand stories of us who are 
commonly called Protestants, of which, if you believe only 
one in a thousand, you must think very hardly of us. 
But this is quite contrary to our Lord's rule, "Judge not, 
that ye be not judged ;" and has many ill consequences; 
particularly this, — it inclines us to think as hardly of you. 
Hence we are on both sides less willing to help one 
another, and more ready to hurt each other. Hence 
brotherly love is utterly destroyed ; and each side looking 
on the other as monsters, gives way to anger, hatred, 
malice, to every unkind affection ; which have frequently 
broke out in such inhuman barbarities as are scarce named 
among the Heathens. 

Now, can nothing be done, even allowing us on both 
sides to retain our own opinions, for the softening our 
hearts toward each other, the giving a check to this flood 
of unkindness, and restoring at least some small degree 
of love among our neighbours and countrymen? Do 
not you wish for this ? Are you not fully convinced, that 
malice, hatred, revenge, bitterness, whether in us or in 
you, in our hearts or yours, are an abomination to the 
Lord?' Be our opinions right, or be they wrong, these 
tempers are undeniably wrong. They are the broad road 
that leads to destruction, to the nethermost hell. 

I do not suppose all the bitterness is on your side. I 
know there is too much on our side also ; so much, that I 
fear many Protestants (so called) will be angry at me 
too, for writing to you in this manner ; and will say, "It 
is showing you too much favour; you deserve no such 
treatment at our hands." 

But I think you do. I think you deserve the tenderest 
15 



226 



Selections from Wesley. 



regard I can show, were it only because the same God 
hath raised you and me from the dust of the earth, and 
has made us both capable of loving and enjoying him to 
eternity ; were it only because the Son of God has bought 
you and me with his own blood. How much more, if 
you are a person fearing God (as without question many 
of you are), and studying to have a conscience void of 
offence toward God and toward man? 

I shall therefore endeavour, as mildly and inoffensively 
as I can, to remove in some measure the ground of your 
unkindness, by plainly declaring what our belief and 
what our practice is ; that you may see, we are not alto- 
gether such monsters as perhaps you imagined us to be. 

A true Protestant may express his belief in these or the 
like words : — 

As I am assured that there is an infinite and independ- 
ent Being, and that it is impossible there should be more 
than one ; so I believe, that this One God is the Father 
of all things, especially of angels and men; that he is 
in a peculiar manner the Father of those whom he re- 
generates by his Spirit, whom he adopts in his Son, as 
co-heirs with him, and crowns with an eternal inheritance ; 
but in a still higher sense, the Father of his only Son, 
whom he hath begotten from eternity. 

I believe this Father of all, not only to be able to do 
whatsoever pleaseth him, but also to have an eternal right 
of making what and when and how he pleaseth, and of 
possessing and disposing of all that he has made; and 
that he of his own goodness created heaven and earth, and 
all that is therein. 

I believe that Jesus of Nazareth was the Saviour of the 
world, the Messiah so long foretold ; that, being anointed 
with the Holy Ghost, he was a Prophet, revealing to us 
the whole will of God; that he was a Priest, who gave 
himself a sacrifice for sin, and still makes intercession 
for transgressors ; that he is a King, who has all power 



A Letter to a Roman Catholic. 



227 



in heaven and in earth, and will reign till he has subdued 
all things to himself. 

I believe he is the proper, natural Son of God, God of 
God, very God of very God; and that he is the Lord of 
all, having absolute, supreme, universal dominion over all 
things ; but more peculiarly our Lord, who believe in him, 
both by conquest, purchase, and voluntary obligation. 

I believe that he was made man, joining the human 
nature with the divine in one person; being conceived 
by the singular operation of the Holy Ghost, and born 
of the blessed Virgin Mary, who, as well after as before 
she brought him forth, continued a pure and unspotted 
virgin. 

I believe he suffered inexpressible pains both of body 
and soul, and at last, death, even the death of the cross, 
at the time that Pontius Pilate governed Judea, under the 
Roman emperor ; that his body was then laid in the grave, 
and his soul went to the place of separate spirits; that 
the third day he rose again from the dead; that he 
ascended into heaven ; w T here he remains in the midst of 
the throne of God, in the highest power and glory, as 
Mediator till the end of the world, as God to all eternity ; 
that, in the end, he will come down from heaven, to 
judge every man according to his works ; both those who 
shall be then alive, and all who have died before that day. 

I believe the infinite and eternal Spirit of God, equal 
with the Father and the Son, to be not only perfectly holy 
in himself, but the immediate cause of all holiness in us ; 
enlightening our understandings, rectifying our wills and 
affections, renewing our natures, uniting our persons to 
Christ, assuring us of the adoption of sons, leading us in 
our actions ; purifying and sanctifying our souls and 
bodies, to a full and eternal enjoyment of God. 

I believe that Christ by his Apostles gathered unto 
himself a church, to which he has continually added such 
as shall be saved ; that this catholic, that is, universal, 



228 Selections from Wesley. 



church, extending to all nations and all ages, is holy in all 
its members, who have fellowship with God the Father, 
Son, and Holy Ghost ; that they have fellowship with the 
holy angels, who constantly minister to these heirs of 
salvation; and with all the living members of Christ on 
earth, as well as all who are departed in his faith and 
fear. 

I believe God forgives all the sins of them that truly 
repent and unfeignedly believe his holy Gospel ; and that, 
at the last day, all men shall rise again, every one with his 
own body. 

I believe, that as the unjust shall, after their resurrec- 
tion, be tormented in hell for ever, so the just shall enjoy 
inconceivable happiness in the presence of God to all 
eternity. 

Now, is there any thing wrong in this? is there any 
one point which you do not believe as well as we ? 

But you think we ought to believe more. We will not 
now enter into the dispute. Only let me ask, If a man 
sincerely believes thus much, and practises accordingly, 
can any one possibly persuade you to think that such a 
man shall perish everlastingly? 

"But does he practise accordingly ?" If he does not, 
we grant all his faith will not save him. And this leads 
me to show you, in few and plain words, what the practice 
of a true Protestant is. 

I say, a true Protestant ; for I disclaim all common 
swearers, Sabbath breakers, drunkards; all whoremon- 
gers, liars, cheats, extortioners; in a word, all that live 
in open sin. These are no Protestants; they are no 
Christians at all. Give them their own name; they are 
open Heathens. They are the curse of the nation, the 
bane of society, the shame of mankind, the scum of the 
earth. 

A true Protestant believes in God, has a full confidence 
in his mercy, fears him with a filial fear, and loves him 



A Letter to a Roman Catholic. 



229 



with all his soul. He worships God in spirit and in 
truth, in every thing gives him thanks; calls upon him 
with his heart as well as his lips, at all times and in all 
places; honors his holy name and his word, and serves 
him truly all the days of his life. 

Now, do not you yourself approve of this? Is there 
any one point you can condemn ? Do not you practise as 
well as approve of it? Can you ever be happy if you do 
not? Can you ever expect true peace in this, or glory 
in the world to come, if you do not believe in God through 
Christ? if you do not thus fear and love God? My dear 
friend, consider, I am not persuading you to leave or 
change your religion,* but to follow after that fear and 
love of God without which all religion is vain. I say 
not a word to you about your opinions or outward 
manner of worship. But I say, all worship is an abomi- 
nation to the Lord, unless you worship him in spirit and 
in truth ; with your heart, as well as your lips ; with your 
spirit, and with your understanding also. Be your form 
of worship what it will, but in every thing give him 
thanks ; else it is all but lost labour. Use whatever out- 
ward observances you please, but put your whole trust in 
him ; but honour his holy name and his word, and serve 
him truly all the days of your life. 

Again: A true Protestant loves his neighbour, that is, 
every man, friend or enemy, good or bad, as himself, as 
he loves his own soul, as Christ loved us. And as Christ 
laid down his life for us, so is he ready to lay down his 
life for his brethren. He shows this love, by doing to all 
men, in all points, as he would they should do unto him. 



* " It is true, that, for thirty years last past, I have 4 gradually put on 
a more catholic spirit ; ' finding more and more tenderness for those who 
differed from me either in opinions or modes of worship. But it is not 
true, that 1 4 reject any design of converting others from any communion.* 
I have, by the blessing of God, converted several from Popery, who are 
now alive and ready to testify it" — Second Letter to Bishop Lavington, 
1750. Works, v, 40a 



230 



Selections from Wesley. 



He loves, honours, and obeys his father and mother, and 
helps them to the uttermost of his power. He honours 
and obeys the king, and all that are put in authority under 
him. He cheerfully submits to all his governors, teach- 
ers, spiritual pastors, and masters. He behaves lowly and 
reverently to all his betters. He hurts nobody, by word 
or deed. He is true and just in all his dealings. He bears 
no malice or hatred in his heart. He abstains from all evil 
speaking, lying, and slandering; neither is guile found 
in his mouth. Knowing his body to be the temple of the 
Holy Ghost, he keeps it in sobriety, temperance, and 
chastity. He does not desire other men's goods ; but is 
content with that he hath ; labours to get his own living, 
and to do the whole will of God in that state of life unto 
which it has pleased God to call him. 

Have you anything to reprove in this? Are you not 
herein even as he? If not (tell the truth) are you not 
condemned both by God and your own conscience ? Can 
you fall short of any one point hereof without falling 
short of being a Christian? 

Come, my brother, and let us reason together. Are you 
right if you only love your friend and hate your enemy ? 
Do not even the Heathens and publicans so? You are 
called to love your enemies ; to bless them that curse you, 
and to pray for them that despitefully use you and per- 
secute you. But are you not disobedient to the heavenly 
calling? Does your tender love to all men, not only the 
good, but also the evil and unthankful, approve you the 
child of your Father which is in heaven? Otherwise, 
whatever you believe and whatever you practise, you are 
of your father the devil. Are you ready to lay down 
your life for your brethren ? And do you do unto all as you 
would they should do unto you? If not, do not deceive 
your own soul : You are but a Heathen still. Do you love, 
honour, and obey your father and mother, and help them 
to the utmost of your power? Do you honour and obey 



A Letter to a Roman Catholic. 



231 



all in authority? all your governors, spiritual pastors, 
and masters ? Do you behave lowly and reverently to all 
your betters? Do you hurt nobody, by word or deed? 
Are you true and just in all your dealings? Do you take 
care to pay whatever you owe? Do you feel no malice, 
or envy, or revenge, no hatred or bitterness to any man ? 
If you do, it is plain you are not of God : For all these 
are the tempers of the devil Do you speak the truth 
from your heart to all men, and that in tenderness and 
love? Are you "an Israelite indeed, in whom is no guile ?" 
Do you keep your body in sobriety, temperance, and 
chastity, as knowing it is the temple of the Holy Ghost, 
and that, if any man defile the temple of God, him will 
God destroy? Have you learned, in every state wherein 
you are, therewith to be content? Do you labour to get 
your own living, abhorring idleness as you abhor hell-fire ? 
The devil tempts other men ; but an idle man tempts the 
devil. An idle man's brain is the devil's shop, where he is 
continually working mischief. Are you not slothful in 
business ? Whatever your hand finds to do, do you do it 
with your might ? And do you do all as unto the Lord, as 
a sacrifice unto God, acceptable in Christ Jesus ? 

This, and this alone, is the old religion. This is true, 
primitive Christianity. O when shall it spread over all 
the earth ! When shall it be found both in us and you ? 
Without waiting for others, let each of us, by the grace of 
God, amend one. 

Are we not thus far agreed? Let us thank God for 
this, and receive it as a fresh token of his love. But if 
God still loveth us, we ought also to love one another. 
We ought, without this endless jangling about opinions, 
to provoke one another to love and to good works. Let 
the points wherein we differ stand aside ; here are enough 
wherein we agree, enough to be the ground of every 
Christian temper, and of every Christian action. 

O brethren, let us not still fall out by the way ! I hope 



232 



Selections from Wesley. 



to see you in heaven. And if I practise the religion above 
decribed, you dare not say I shall go to hell. You can- 
not think so. None can persuade you to it. Your 
own conscience tells you the contrary. Then if we can- 
not as yet think alike in all things, at least we may love 
alike. Herein we cannot possibly do amiss. For one 
point none can doubt a moment, — "God is love ; and he 
that dwelleth in love, dwelleth in God, and God in him." 

In the name, then, and in the strength, of God, let us 
resolve, First, not to hurt one another ; to do nothing un- 
kind or unfriendly to each other, nothing which we would 
not have done to ourselves. Rather let us endeavour, after 
every instance of a kind, friendly, and Christian be- 
haviour toward each other. 

Let us resolve, Secondly, God being our helper, to 
speak nothing harsh or unkind to each other. The sure 
way to avoid this, is to say all the good we can, both of 
and to one another : In all our conversation, either with or 
concerning each other, to use only the language of love ; 
to speak with all softness and tenderness ; with the most 
endearing expression, which is consistent with truth and 
sincerity. 

Let us, Thirdly, resolve to harbour no unkind thought, 
no unfriendly temper, toward each other. Let us lay the 
axe to the root of the tree : let us examine all that rises in 
our heart, and suffer no disposition there which is con- 
trary to tender affection. Then shall we easily refrain 
from unkind actions and words, when the very root of 
bitterness is cut up. 

Let us, Fourthly, endeavour to help each other on in 
whatever we are agreed leads to the kingdom. So far 
as we can, let us always rejoice to strengthen each other's 
hands in God. Above all, let us each take heed to himself 
(since each must give an account of himself to God) that 
he fall not short of the religion of love; that he be not 
condemned in that he himself approveth. O let you and 



A Letter to a Roman Catholic. 233 



I (whatever others do) press on to the prize of our 
high calling! that, being justified by faith, we may have 
peace with God through our Lord Jesus Christ; that we 
may rejoice in God through Jesus Christ, by whom we 
have received the atonement ; that the love of God may be 
shed abroad in our hearts by the Holy Ghost which is 
given unto us. Let us count all things but loss for the ex- 
cellency of the knowledge of Jesus Christ our Lord; 
being ready for him to suffer the loss of all things, and 
counting them but dung, that we may win Christ. 

I am your affectionate servant, for Christ's sake. 



234 



Selections from Wesley. 



A PLAIN ACCOUNT OF GENUINE 
CHRISTIANITY.* 

[Printed separately, 1753. Originally the conclusion of A Letter to 
the Rev. Dr. Conyers Middleton, 1749. Works, v, 752-61.] 

We have been long disputing about Christians, 
about Christianity, and the evidence whereby it is sup- 
ported. But what do these terms mean ? Who is a Chris- 
tian indeed? What is real, genuine Christianity? And 
what is the surest and most accessible evidence (if I 
may so speak) whereby I may know that it is of God? 
May the God of the Christians enable me to speak on these 
heads, in a manner suitable to the importance of them! 

Section I. I would consider, First, Who is a Christian 
indeed? What does that term properly imply? It has 
been so long abused, I fear, not only to mean nothing at 
all, but, what was far worse than nothing, to be a cloak 
for the vilest hypocrisy, for the grossest abominations and 
immoralities of every kind, that it is high time to rescue 
it out of the hands of wretches that are a reproach to 
human nature; to show determinately what manner of 
man he is, to whom this name of right belongs. 

A Christian cannot think of the Author of his being 
without abasing himself before him; without a deep 
sense of the distance between a worm of earth, and him 
that sitteth on the circle of the heavens. In his presence 
he sinks into the dust, knowing himself to be less than 
nothing in his eye; and being conscious, in a manner 
words cannot express, of his own littleness, ignorance, 
foolishness. So that he can only cry out, from the fulness 
of his heart, "O God ! what is man ? what am I ?" 

He has a continual sense of his dependence on the 
Parent of good for his being, and all the bless- 



* 44 4 Perhaps the most beautiful of all Mr. Wesley's tracts.' — Edit." 
Works, i, xiv. 



Genuine Christianity. 



235 



ings that attend it. To him he refers every natural 
and every moral endowment; with all that is com- 
monly ascribed either to fortune, or to the wisdom, 
courage, or merit of the possessor. And hence he 
acquiesces in whatsoever appears to be his will, not 
only with patience, but with thankfulness. He will- 
ingly resigns all he is, all he has, to his wise and gracious 
disposal. The ruling temper of his heart is the most 
absolute submission, and the tenderest gratitude, to his 
sovereign Benefactor. And this grateful love creates 
filial fear; an awful reverence toward him, and an 
earnest care not to give place to any disposition, not to 
admit an action, word, or thought, which might in any 
degree displease that indulgent Power to whom he owes 
his life, breath, and all things. 

And as he has the strongest affection for the Fountain 
of all good, so he has the firmest confidence in him ; a 
confidence which neither pleasure nor pain, neither life 
nor death, can shake. But yet this, far from creating 
sloth or indolence, pushes him on to the most vigorous 
industry. It causes him to put forth all his strength, in 
obeying him in whom he confides. So that he is never 
faint in his mind, never weary of doing whatever he 
believes to be his will. And as he knows the most ac- 
ceptable worship of God is to imitate him he worships, 
so he is continually labouring to transcribe into himself 
all his imitable perfections; in particular, his justice, 
mercy, and truth, so eminently displayed in all his 
creatures. 

Above all, remembering that God is love, he is con- 
formed to the same likeness. He is full of love to his 
neighbour ; of universal love ; not confined to one sect or 
party; not restrained to those who agree with him in 
opinions, or in outward modes of worship; or to those 
who are allied to him by blood, or recommended by near- 



236 



Selections from Wesley. 



ness of place. Neither does he love those only that love 
him, or that are endeared to him by intimacy of acquaint- 
ance. But his love resembles that of him whose mercy 
is over all his works. It soars above all these scanty 
bounds, embracing neighbours and strangers, friends and 
enemies ; yea, not only the good and gentle, but also the 
froward, the evil and unthankful. For he loves every 
soul that God has made; every child of man, of what- 
ever place or nation. And yet this universal benevo- 
lence does in no wise interfere with a peculiar regard for 
his relations, friends, and benefactors ; a fervent love for 
his country ; and the most endeared affection to all men of 
integrity, of clear and generous virtue. 

His love, as to these, so to all mankind, is in itself 
generous and disinterested; springing from no view of 
advantage to himself, from no regard to profit or praise ; 
no, nor even the pleasure of loving. This is the daughter, 
not the parent, of his affection. By experience he knows 
that social love, if it mean the love of our neighbour, is 
absolutely different from self-love, even of the most 
allowable kind ; just as different as the objects at which 
they point. And yet it is sure, that, if they are under due 
regulations, each will give additional force to the other, 
till they mix together never to be divided. 

And this universal, disinterested love is productive of 
all right affections. It is fruitful of gentleness, tender- 
ness, sweetness; of humanity, courtesy, and affability. 
It makes a Christian rejoice in the virtues of all, and 
bear a part in their happiness ; at the same time that he 
sympathizes with their pains, and compassionates their 
infirmities. It creates modesty, condescension, prudence, 
together with calmness and evenness of temper. It is the 
parent of generosity, openness, and frankness, void of 
jealousy and suspicion. It begets candour, and willing- 
ness to believe and hope whatever is kind and friendly 



Genuine Christianity. 



237 



of every man ; and invincible patience, never overcome of 
evil, but overcoming evil with good.* 

The same love constrains him to converse, not only with 
a strict regard to truth, but with artless sincerity and 
genuine simplicity, as one in whom there is no guile. 
And, not content with abstaining from all such expres- 
sions as are contrary to justice or truth, he endeavours 
to refrain from every unloving word, either to a present 
or of an absent person ; in all his conversation aiming at 
this, either to improve himself in knowledge or virtue, 
or to make those with whom he converses some way wiser, 
or better, or happier than they were before. 

The same love is productive of all right actions. It 
leads him into an earnest and steady discharge of all 
social offices, of whatever is due to relations of every 
kind ; to his friends, to his country, and to any particular 
community whereof he is a member, f It prevents his 

* "You seem to apprehend, that I believe religion to be inconsistent 
with cheerfulness, and with a sociable, friendly temper. So far from it, 
that I am convinced, as true religion or holiness cannot be without 
cheerfulness, so steady cheerfulness, on the other hand, cannot be with- 1 
out holiness or true religion. And I am equally convinced, that religion 
has nothing sour, austere, unsociable, unfriendly in it ; but, on the con- 
trary, implies the most winning sweetness, the most amiable softness and 
gentleness. Are you for having as much cheerfulness as you can ? So 
am I. Do you endeavour to keep alive your taste for all the truly inno- / 
cent pleasures of life ? So do I likewise. Do you refuse no pleasure but \ 
what is a hinderance to some greater good, or has a tendency to some 1 
evil ? It is my very rule ; and I know no other by which a sincere rea- 
sonable Christian can be guided." — Letter to Mrs. Chapman , 1737. 
Works \ vi, 615. 

f 44 In every age and country Satan has whispered to those who began 
to taste the powers of the world to come, 4 To the desert ! ' 4 To the wilder- 
ness ! 1 Most of our little flock at Oxford were tried with this ; my brother 
and I in particular. Nay, but I say, * To the Bible ! To the Bible ! ' 
And there you will learn, 4 as you have time, to do good unto all men ; ' 
to warn every man, to exhort every man as you have opportunity. Al- 
though the greatest part of your care and labour should be laid out on 
those that are of the household of faith, certainly you may do good to 
others without any ways endangering your own salvation. What at pres- 
ent you much want is simplicity, in the archbishop of Cambray's sense 
of the word : That grace 4 whereby the soul casts off all unnecessary 
reflections upon itself.'" — Letter to Miss Bishop, 1774. Works, vii, 167. 



238 



Selections from Wesley. 



willingly hurting or grieving any man. It guides him 
into a uniform practice of justice and mercy, equally ex- 
tensive with the principle whence it flows. It constrains 
him to do all possible good, of every possible kind, to all 
men ; and makes him invariably resolved, in every circum- 
stance of life, to do that, and that only, to others, which, 
supposing he were himself in the same situation, he 
would desire they should do to him. 

And as he is easy to others, so he is easy in himself. 
He is free from the painful swellings of pride, from the 
j flames of anger, from the impetuous gusts of irregular 
self-will. He is no longer tortured with envy or malice, 
or with unreasonable and hurtful desire. He is no more 
enslaved to the pleasures of sense, but has the full power 
both over his mind and body, in a continued cheerful 
course of sobriety, of temperance and chastity. He knows 
how to use all things in their place, and yet is superior 
to them all. He stands above those low pleasures of 
imagination which captivate vulgar minds, whether aris- 
ing from what mortals term greatness, or from novelty, 
or beauty. All these too he can taste, and still look 
upward ; still aspire to nobler enjoyments. Neither is he 
a slave to fame ; popular breath affects not him ; he stands 
steady and collected in himself. 

And he who seeks no praise, cannot fear dispraise. 
Censure gives him no uneasiness, being conscious to him- 
self that he would not willingly offend, and that he has 
the approbation of the Lord of all. He cannot fear 
want, knowing in whose hand is the earth and the fulness 
thereof, and that it is impossible for him to withhold 
from one that fears him any manner of thing that is 
good. He cannot fear pain, knowing it will never be sent, 
unless it be for his real advantage; and that then his 
strength will be proportioned to it, as it has always been in 
times past. He cannot fear death; being able to trust 
Him he loves with his soul as well as his body ; yea, glad 



Genuine Christianity. 



239 



to leave the corruptible body in the dust, till it is raised 
incorruptible and immortal. So that, in honour, or 
shame, in abundance or want, in ease or pain, in life or 
in death, always, and in all things, he has learned to be 
content, to be easy, thankful, happy. 

He is happy in knowing there is a God, an intelligent 
Cause and Lord of all, and that he is not the produce 
either of blind chance or inexorable necessity. He is 
happy in the full assurance he has that this Creator and 
End of all things is a Being of boundless wisdom, of 
infinite power to execute all the designs of his wisdom, 
and of no less infinite goodness to direct all his power to 
the advantage of all his creatures. Nay, even the con- 
sideration of his immutable justice, rendering to all their 
due, of his unspotted holiness, of his all-sufficiency in 
himself, and of that immense ocean of all perfections 
w T hich centre in God from eternity to eternity, is a con- 
tinual addition to the happiness of a Christian. 

A farther addition is made thereto, while, in contem- 
plating even the things that surround him, that thought 
strikes warmly upon his heart,— 

' 4 These are thy glorious works, Parent of Good ! " 

while he takes knowledge of the invisible things of God, 
even his eternal power and wisdom in the things that are 
seen, the heavens, the earth, the fowds of the air, the lilies 
of the field. How much more, while, rejoicing in the 
constant care which he still takes of the work of his own 
hand, he breaks out, in a transport of love and praise, 
"O Lord our Governor, how excellent are thy ways in all 
the earth! Thou that hast set thy glory above the 
heavens !" While he, as it were, sees the Lord sitting 
upon his throne, and ruling all things well ; while he ob- 
serves the general providence of God, coextended with his 
whole creation, and surveys all the effects of it in the 
heavens and earth, as a well-pleased spectator; while he 



240 



Selections from Wesley. 



sees the wisdom and goodness of his general government 
descending to every particular, so presiding over the 
whole universe as over a single person, so watching over 
every single person as if he were the whole universe ; how 
does he exult when he reviews the various traces of the 
Almighty goodness, in what has befallen himself in the 
several circumstances and changes of his own life! all 
which he now sees have been allotted to him, and dealt out 
in number, weight, and measure. With what triumph 
of soul, in surveying either the general or particular 
providence of God, does he observe every line pointing 
out a hereafter, every scene opening into eternity ! 

He is peculiarly and inexpressibly happy, in the clearest 
and fullest conviction, "This all powerful, all wise, all 
gracious Being, this Governor of all loves me. This 
Lover of my soul is always with me, is never absent, no, 
not for a moment. And I love him : there is none in 
heaven but thee, none on earth that I desire beside thee ! 
And he has given me to resemble himself ; he has stamped 
his image on my heart. And I live unto him ; I do only 
his will ; I glorify him with my body and my spirit. And 
it will not be long before I shall die unto him ; I shall die 
into the arms of God. And then farewell sin and pain ; 
then it only remains that I should live with him for 
ever." 

This is the plain, naked portraiture of a Christian. But 
be not prejudiced against him for his name. Forgive his 
particularities of opinion, and (what you think) supersti- 
tious modes of worship. These are circumstances but of 
small concern, and do not enter into the essence of his 
character. Cover them with a veil of love, and look at 
the substance, — his tempers, his holiness, his happiness. 

Can calm reason conceive either a more amiable or a 
more desirable character? 

Is it your own? Away with names! Away with 
opinions! I care not what you are called. I ask not (it 



Genuine Christianity. 



241 



does not deserve a thought) what opinion you are of, 
so you are conscious to yourself, that you are the man 
whom I have been (however faintly) describing. 

Do not you know, you ought to be such? Is the 
Governor of the world well pleased that you are not ? 

Do you (at least) desire it? I would to God that desire 
may penetrate your inmost soul ; and that you may have 
no rest in your spirit till you are, not only almost, but al- 
together, a Christian ! 

Section II. The second point to be considered is, 
What is real, genuine Christianity? whether we speak 
of it as a principle in the soul, or as a scheme or system 
of doctrine. 

Christianity, taken in the latter sense, is that system 
of doctrine which describes the character above recited, 
which promises, it shall be mine (provided I will not rest 
till I attain), and which tells me how I may attain it. 

First. It describes this character in all its parts, and 
that in the most lively and affecting manner. The main 
lines of this picture are beautifully drawn in many pas- 
sages of the Old Testament. These are filled up in the 
New, retouched and finished with all the art of God. 

The same we have in miniature more than once ; par- 
ticularly in the thirteenth chapter of the former Epistle 
to the Corinthians, and in that discourse which St. Mat- 
thew records as delivered by our Lord at his entrance 
upon his public ministry. 

Secondly. Christianity promises this character shall 
be mine, if I will not rest till I attain it. This is promised 
both in the Old Testament and the New. Indeed the New 
is, in effect, all a promise ; seeing every description of the 
servants of God mentioned therein has the nature of a 
command ; in consequence of those general injunctions : 
"Be ye followers of me, as I am of Christ," I Cor. xi, I : 
"Be ye followers of them who through faith and patience 
inherit the promises," Heb. vi, 12. And every command 
16 



242 



Selections from Wesley. 



has the force of a promise, in virtue of those general 
promises: "A new heart will I give you, and I will put 
my Spirit within you, and cause you to walk in my 
statutes, and ye shall keep my judgments and do them/' 
Ezek. xxxvi, 26, 27. "This is the covenant that I will 
make after those days, saith the Lord; I will put my 
laws into their minds, and write them in their hearts," 
Heb. viii, 10. Accordingly, when it is said, "Thou shalt 
love the Lord thy God with all thy heart, and with all thy 
soul, and with all thy mind/' Matt, xxii, 37 ; it is not only 
a direction what I shall do, but a promise of what God 
will do in me; exactly equivalent with what is written 
elsewhere : "The Lord thy God will circumcise thy heart 
and the heart of thy seed" (alluding to the custom then in 
use), "to love the Lord thy God with all thy heart, and 
with all thy soul," Deut. xxx, 6. 

This being observed, it will readily appear to every 
serious person, who reads the New Testament with that 
care which the importance of the subject demands, that 
every particular branch of the preceding character is 
manifestly promised therein ; either explicitly, under the 
very form of a promise, or virtually, under that of de- 
scription or command. 

Christianity tells me, in the Third place, how I may 
attain the promise ; namely, by faith. 

But what is faith? Not an opinion, no more than it is 
a form of words ; not any number of opinions put to- 
gether, be they ever so true. A string of opinions is no 
more Christian faith, than a string of beads is Christian 
holiness. 

It is not an assent to any opinion, or any number of 
opinions. A man may assent to three, or three-and- 
twenty creeds: he may assent to all the Old and New 
Testament (at least, as far as he understands them), and 
yet have no Christian faith at all. 

The faith by which the promise is attained is repre- 



Genuine Christianity. 



243 



sented by Christianity, as a power wrought by the Al- 
mighty in an immortal spirit, inhabiting a house of clay, 
to see through that veil into the world of spirits, into 
things invisible and eternal; a power to discern those 
things which with eyes of flesh and blood no man hath 
seen or can see, either by reason of their nature, which 
(though they surround us on every side) is not perceiv- 
able by these gross senses ; or by reason of their distance, 
as being yet afar off in the bosom of eternity. 

This is Christian faith in the general notion of it. In 
its more particular notion, it is a divine evidence or con- 
viction wrought in the heart, that God is reconciled to me 
through his Son; inseparably joined with a confidence in 
him, as a gracious reconciled Father, as for all things, 
so especially for all those good things which are invisible 
and eternal. 

To believe (in the Christian sense) is, then, to walk 
in the light of eternity ; and to have a clear sight of, and 
confidence in, the Most High, reconciled to me through 
the Son of his love. 

Now, how highly desirable is such a faith, were it only 
on its own account ! For how little does the wisest of men 
know of any thing more than he can see with his eyes ! 
What clouds and darkness cover the whole scene of 
things invisible and eternal ! What cloes he know even 
of himself as to his invisible part? what of his future 
manner of existence ? How melancholy an account does 
the prying, learned philosopher (perhaps the wisest and 
best of all Heathens), the great, the venerable Marcus 
Antoninus, give of these things ! What was the result of 
all his serious researches, of his high and deep contempla- 
tions? "Either dissipation (of the soul as well as the 
body, into the common, unthinking mass) or reabsorption 
into the universal fire, the unintelligent source of all 
things ; or some unknown manner of conscious existence, 
after the body sinks to rise no more." One of these three 



244 



Selections from Wesley. 



he supposed must succeed death; but which, he had no 
light to determine. Poor Antoninus ! with all his wealth, 
his honour, his power! with all his wisdom and philos- 
ophy, 

" What points of knowledge did he gain ? 
That life is sacred all, — and vain ! 
Sacred, how high, and vain, how low, 
He could not tell; but died to know." 

"He died to know !" and so must you, unless you are 
now a partaker of Christian faith. O consider this ! Nay, 
and consider, not only how little you know of the im- 
mensity of the things that are beyond sense and time, but 
how uncertainly do you know even that little! How 
faintly glimmering a light is that you have ! Can you 
properly be said to know any of these things? Is that 
knowledge any more than bare conjecture? And the 
reason is plain. You have no senses suitable to invisible 
or eternal objects. What desiderata then, especially to the 
rational, the reflecting, part of mankind are these? A 
more extensive knowledge of things invisible and eternal ; 
a greater certainty in whatever knowledge of them we 
have ; and, in order to both, faculties capable of discerning 
things invisible. 

Is it not so? Let impartial reason speak. Does not 
every thinking man want a window, not so much in his 
neighbour's, as in his own, breast ? He wants an opening 
there, of whatever kind, that might let in light from eter- 
nity. He is pained to be thus feeling after God so darkly, 
so uncertainly; to know so little of God, and indeed so 
little of any beside material objects. He is concerned that 
he must see even that little, not directly, but in the dim, 
sullied glass of sense; and consequently so imperfectly 
and obscurely, that it is all a mere enigma still. 

Now, these very desiderata faith supplies. It gives a 
more extensive knowledge of things invisible, showing 
what eye had not seen, nor ear heard, neither could it 



Genuine Christianity. 



245 



before enter into our heart to conceive. And all these 
it shows in the clearest light, with the fullest certainty and 
evidence. For it does not leave us to receive our notices 
of them by mere reflection from the dull glass of sense ; 
but resolves a thousand enigmas of the highest concern 
by giving faculties suited to things invisible. O who 
would not wish for such a faith, were it only on these 
accounts ! How much more, if by this I may receive the 
promise, I may attain all that holiness and happiness ! 

So Christianity tells me; and so I find it, may every 
real Christian say. I now am assured that these things 
are so: I experience them in my own breast. What 
Christianity (considered as a doctrine) promised, is ac- 
complished in my soul. And Christianity, considered as 
an inward principle, is the completion of all those prom- 
ises. It is holiness and happiness, the image of God 
impressed on a created spirit ; a fountain of peace and love 
springing up into everlasting life. 

Section III. And this I conceive to be the strongest 
evidence of the truth of Christianity. I do not under- 
value traditional evidence. Let it have its place and its 
due honour. It is highly serviceable in its kind, and in 
its degree. And yet I cannot set it on a level with this. 

It is generally supposed, that traditional evidence is 
weakened by length of time ; as it must necessarily pass 
through so many hands, in a continued succession of 
ages. But no length of time can possibly affect the 
strength of this internal evidence. It is equally strong, 
equally new, through the course of seventeen hundred 
years. It passes now, even as it has done from the 
beginning, directly from God into the believing soul. 
Do you suppose time will ever dry up this stream ? O no ! 
It shall never be cut off: 

** Labitur et labetur in omne volubilis &vum. 
(It flows on, and will for ever flow.) M 

Traditional evidence is of an extremely complicated 



246 



Selections from Wesley. 



nature, necessarily including so many and so various 
considerations, that only men of a strong and clear under- 
standing can be sensible of its full force. On the con- 
trary, how plain and simple is this ; and how level to the 
lowest capacity ! Is not this the sum : ''One thing I know ; 
I was blind, but now I see ?" An argument so plain, that 
a peasant, a woman, a child, may feel all its force. 

The traditional evidence of Christianity stands, as it 
were, a great way off ; and therefore, although it speaks 
loud and clear, yet makes a less lively impression. It 
gives us an account of what was transacted long ago, in 
far distant times as well as places. Whereas the inward 
evidence is intimately present to all persons, at all times, 
and in all places. It is nigh thee, in thy mouth and in thy 
heart, if thou believest in the Lord Jesus Christ. "This," 
then, "is the record/' this is the evidence, emphatically 
so called, "that God hath given unto us eternal life ; and 
this life is in his Son." 

If, then, it were possible (which I conceive it is not) 
to shake the traditional evidence of Christianity, still he 
that has the internal evidence (and every true believer 
hath the witness or evidence in himself) would stand 
firm and unshaken. Still he could say to those who were 
striking at the external evidence, "Beat on the sack of 
Anaxagoras." But you can no more hurt my evidence of 
Christianity, than the tyrant could hurt the spirit of that 
wise man. 

I have sometimes been almost inclined to believe, that 
the wisdom of God has, in most later ages, permitted the 
external evidence of Christianity to be more or less 
clogged and incumbered for this very end, that men (of 
reflection especially) might not altogether rest there, but 
be constrained to look into themselves also, and attend 
to the light shining in their hearts. 

Nay, it seems (if it may be allowed for us to pry so far 
into the reasons of the divine dispensations) that, par- 



Genuine Christianity. 



247 



ticularly in this age, God suffers all kind of objections to 
be raised against the traditional evidence of Christianity, 
that men of understanding, though unwilling to give it 
up, yet, at the same time they defend this evidence, may 
not rest the whole strength of their cause thereon, but seek 
a deeper and firmer support for it. 

Without this I cannot but doubt, whether they can 
long maintain their cause ; whether, if they do not obey 
the loud call of God, and lay far more stress than they 
have hitherto done on this internal evidence of Christian- 
ity, they will not, one after another, give up the external, 
and (in heart at least) go over to those whom they are 
now contending with ; so that in a century or two the 
people of England will be fairly divided into real Deists 
and real Christians. 

And I apprehend this would be no loss at all, but rather 
an advantage to the Christian cause ; nay, perhaps it 
would be the speediest, yea, the only effectual, way of 
bringing all reasonable Deists to be Christians. 

May I be permitted to speak freely? May I, without 
offence, ask of you that are called Christians, what real 
loss would you sustain in giving up your present opinion, 
that the Christian system is of God? Though you bear 
the name, you are not Christians : you have neither Chris- 
tian faith nor love. You have no divine evidence of things 
unseen; you have not entered into the holiest by the 
blood of Jesus. You do not love God with all your heart ; 
neither do you love your neighbour as yourself. You are 
neither happy nor holy. You have not learned in every 
state therewith to be content ; to rejoice evermore, even in 
want, pain, death ; and in every thing to give thanks. 
You are not holy in heart; superior to pride, to anger, 
to foolish desires. Neither are you holy in life; you do 
not walk as Christ also walked. Does not the main of 
your Christianity lie in your opinion, decked with a few 
outward observances? For as to morality, even honest, 



248 



Selections from Wesley. 



Heathen morality (O let me utter a melancholy truth!), 
many of those whom you style Deists, there is reason to 
fear, have far more of it than you. 

Go on, gentlemen, and prosper. Shame these nominal 
Christians out of that poor superstition which they call 
Christianity. Reason, rally, laugh them out of their dead, 
empty forms, void of spirit, of faith, of love. Convince 
them, that such mean pageantry (for such it manifestly 
is, if there is nothing in the heart correspondent with 
the outward show) is absolutely unworthy, you need not 
say of God, but even of any man that is endued with 
common understanding. Show them, that while they are 
endeavouring to please God thus, they are only beating 
the air. Know your time ; press on ; push your victories, 
till you have conquered all that know not God. And then 
He, whom neither they nor you know now, shall rise and 
gird himself with strength, and go forth in his almighty 
love, and sweetly conquer you all together. 

O that the time were come ! How do I long for you to 
be partakers of the exceeding great and precious promise ! 
How am I pained when I hear any of you using those 
silly terms, which the men of form have taught you, call- 
ing the mention of the only thing you want, cant! the 
deepest wisdom, the highest happiness, enthusiasm ! What 
ignorance is this! How extremely despicable would it 
make you in the eyes of any but a Christian! But he 
cannot despise you, who loves you as his own soul, who is 
ready to lay down his life for your sake. 

Perhaps you will say, "But this internal evidence of 
Christianity affects only those in whom the promise is 
fulfilled. It is no evidence to me." There is truth in 
this objection. It does affect them chiefly, but it does not 
affect them only. It cannot, in the nature of things, be 
so strong an evidence to others as it is to them. And 
yet it may bring a degree of evidence, it may reflect some 
light on you also. 



Genuine Christianity. 



249 



For, First, you see the beauty and loveliness of Chris- 
tianity, when it is rightly understood; and you are sure 
there is nothing to be desired in comparison of it. 

Secondly. You know the Scripture promises this, and 
says, it is attained by faith, and by no other way. 

Thirdly. You see clearly how desirable Christian faith 
is, even on account of its own intrinsic value. 

Fourthly. You are a witness, that the holiness and 
happiness above described can be attained no other way. 
The more you have laboured after virtue and happiness, 
the more convinced you are of this. Thus far then you 
need not lean upon other men ; thus far you have personal 
experience. 

Fifthly. What reasonable assurance can you have of 
things whereof you have not personal experience? Sup- 
pose the question were, Can the blind be restored to sight ? 
This you have not yourself experienced. How then will 
you know that such a thing ever was ? Can there be an 
easier or surer way than to talk with one or some number 
of men who were blind, but are now restored to sight? 
They cannot be deceived as to the fact in question; the 
nature of the thing leaves no room for this. And if they 
are honest men (which you may learn from other circum- 
stances), they will not deceive you. 

Now, transfer this to the case before us : And those who 
were blind, but now see, — those who were sick many 
years, but now are healed, — those who were miserable, but 
now are happy, — will afford you also a very strong 
evidence of the truth of Christianity ; as strong as can be 
in the nature of things, till you experience it in your own 
soul : and this, though it be allowed they are but plain 
men, and, in general, of weak understanding ; nay, though 
some of them should be mistaken in other points, and hold 
opinions which cannot be defended. 



250 



Selections from Wesley. 



THOUGHTS UPON LIBERTY. 

[1772. Works, vi, 261-9.] 

I scorn to have my free born toe 
Dragoon'd into a wooden shoe. — Prior. 

All men in the world desire liberty ; whoever breathes, 
breathes after this, and that by a kind of natural instinct 
antecedent to art or education. Yet at the same time 
all men of understanding acknowledge it is a rational 
instinct. For we feel this desire, not in opposition to, 
but in consequence of, our reason. Therefore it is not 
found, or in a very low degree, in many species of brutes, 
which seem, even when they are left to their choice, to pre- 
fer servitude before liberty. 

The love of liberty is then the glory of rational beings ; 
and it is the glory of Britons in particular. Perhaps it 
would be difficult to find any nation under heaven, who 
are more tenacious of it; nay, it may be doubted if any 
nation ever was ; not the Spartans, not the Athenians ; 
no, not the Romans themselves, who have been celebrated 
for this very thing by the poets and historians of all ages. 

Was it not from this principle, that our British fore- 
fathers so violently opposed all foreign invaders; that 
Julius Caesar himself, with his victorious legions, could 
make so little impression upon them; that the generals 
of the succeeding emperors sustained so many losses from 
them; and that, when at length they were overpowered, 
they rather chose to lose all they had than their liberty ; 
to retire into the Cambrian or Caledonian mountains, 
where, if they had nothing else, they might at least enjoy 
their native freedom ? 

Hence arose the vehement struggles of the Cambro 
Britons through so many generations against the yoke, 
which the Saxons first, and afterward the English, strove 
to impose upon them ; hence the struggles of the English 



Thoughts upon Liberty. 



251 



barons against several of their kings, lest they should 
lose the blessing they had received from their forefathers ; 
yea, the Scottish nobles, as all their histories show, would 
no more bear to be enslaved than the Romans. All these 
therefore, however differing from each other in a thou- 
sand other respects, agreed in testifying the desirableness 
of liberty, as one of the greatest blessings under the sun. 

Such was the sense of all our ancestors, even from 
the earliest ages. And is it not also the general sense of 
the nation at this day? Who can deny, that the whole 
kingdom is panting for liberty ? Is not the cry for it gone 
forth, not only through every part of our vast metrop- 
olis, — from the west end of the city to the east, from the 
north to the south, so that instead of no complaining in 
our streets, there is nothing but complaining, — but like- 
wise into every corner of our land, borne by all the four 
winds of heaven? Liberty! Liberty! sounds through 
every county, every city, every town, and every hamlet ! 

Is it not for the sake of this, that the name of our 
great patriot (perhaps not so admirable in his private 
character as the man of Ross, or so great a lover of his 
country as Codrus or old Curtius) is more celebrated than 
that of any private man has been in England for these 
thousand years ; that his very picture is so joyfully re- 
ceived in every part of England and Ireland; that we 
stamp his (I had almost said adored) name on our 
handkerchiefs, on the cheerful bowl, yea, and on our 
vessels of various kinds, as well as upon our hearts ? Why 
is all this, but because of the inseparable connection be- 
tween Wilkes and liberty ; liberty that came down, if not 
fell, from heaven; whom all England and the world 
worshippeth ? 

But mean time might it not be advisable to consider 
(if we are yet at leisure to consider any thing) w r hat is 
liberty? Because it is well known the word is capable 
of various senses. And possibly it may not be equally 
desirable in every sense of the word. 



252 



Selections from Wesley. 



There are many nations in America, those particularly 
that border on Georgia and Carolina, wherein if one 
disapproves of what another says, or perhaps dislikes his 
looks, he scorns to affront him to his face, neither does he 
betray the least dissatisfaction. But as soon as oppor- 
tunity serves, he steps from behind a tree and shoots him. 
And none calls him that does it to an account. No ; this is 
the liberty he derives from his forefathers. 

For many ages the free natives of Ireland, as well as 
the Scottish Highlands, when it was convenient for them, 
made an excursion from their woods or fastnesses, and 
carried off, for their own proper use, the sheep, and 
oxen, and corn of their neighbours. This was the liberty 
which the O'Neals, the Campbells, and many other septs 
and clans of venerable antiquity, had received by imme- 
morial tradition from their ancestors. 

Almost all the soldiers in the Christian world, as well 
as in the Mohammedan and Pagan, have claimed, more 
especially in time of war, another kind of liberty; that 
of borrowing the wives and daughters of the men that 
fell into their hands; sometimes, if they pleaded scruple 
of conscience or honour, using a little necessary force. 
Perhaps this may be termed the liberty of war. But I 
will not positively affirm, that it has never been used in 
this free country, even in the time of peace. 

In some countries of Europe, and indeed in England, 
there have been instances of yet another sort of liberty, 
that of calling a monarch to account ; and, if need were, 
taking off his head; that is, if he did not behave in a 
dutiful manner to our sovereign lords the people. 

Now, that we may not always be talking at random, 
but bring the matter to a determinate point, which of these 
sorts of liberty do you desire? Is it the First sort; the 
liberty of knocking on the head, or cutting the throats, 
of those we are out of conceit with? Glorious liberty 
indeed ! What would not king mob do to be gratified with 



Thoughts upon Liberty. 



253 



it but for a few weeks? But, I conceive, calm, sensible 
men, do not desire to see them entrusted with it. They 
apprehend there might be some consequences which, upon 
the whole, would not redound to the prosperity of the 
nation. 

Is the Second more desirable; the liberty of taking, 
when we see best, the goods and chattels of our neigh- 
bours ? Undoubtedly, thousands in the good city of Lon- 
don (suppose we made the experiment here first) would 
be above measure rejoiced thereat, would leap as broke 
from chains. O how convenient would it be to have 
free access, without any let or hinderance, to the cellars, 
the pantries, the larders, yea, and the coffers of their rich, 
overgrown landlords! But perhaps it would not give 
altogether so much joy to the lord mayor or aldermen; 
no, nor even to those stanch friends of liberty, the com- 
mon councilmen. Not that they regard their own interest 
at all ; but, setting themselves out of the question, they are 
a little in doubt whether this liberty would be for the 
good of trade. 

Is it then the Third kind of liberty we contend for; 
the liberty of taking our neighbours' wives and daughters? 
Ye pretty gentlemen, ye beaux esprits, will ye not, one 
and all, give your voices for this natural liberty? Will 
ye not say, "If we cry out against monopolies of other 
kinds, shall we tolerate the monopoly of women?" But 
hold. Are there not some among you too, who have 
wives, if not daughters of your own? And are you 
altogether willing to oblige the first comer with them? 
I say the first comer ; for, observe, as you are to give the 
liberty you take, so you must not pick and choose your 
men; you know, by nature, all men are on a level. 
"Liberty! Liberty! No restraint! We are freeborn 
Englishmen; down with the fences! Lay all the inci- 
sures open!" No; it will not do. Even nature recoils. 
We are not yet polished enough for this. 



254 



Selections from Wesley. 



Are we not ripe, however, for the Fourth kind of 
liberty, that of removing a disobedient king? Would 
Mr. Wilkes, would Mr. Home, would any free Briton, 
have any objection to this? provided only, that, as soon 
as our present monarch is removed, we have a better to 
put in his place. But who is he? King John? That 
will not sound well, even in the ears of his greatest 
admirers. And whoever calmly considers the characters 
and endowments of those other great men, who may think 
themselves much fitter for the office than his present 
majesty, will hardly concur in their opinion; so that a 
difficulty lies in your way. Whatever claim you may have 
to this liberty, you must not use it yet, because you can- 
not tell where to find a better prince. 

But to speak seriously. These things being set aside, 
which the bawling mob dignify by that name ; what is 
that liberty, properly so called, which every wise and 
good man desires? It is either religious or civil. Re- 
ligious liberty is a liberty to choose our own religion, to 
worship God according to our own conscience, according 
to the best light we have. Every man living, as man, has 
a right to this, as he is a rational creature. The Creator 
gave him this right when he endowed him with under- 
standing. And every man must judge for himself, be- 
cause every man must give an account of himself to God. 
Consequently, this is an indefeasible right; it is insepa- 
rable from humanity. And God did never give authority 
to any man, or number of men, to deprive any child of 
man thereof, under any colour or pretence whatever. What 
an amazing thing is it, then, that the governing part of 
almost every nation under heaven should have taken upon 
them, in all ages, to rob all under their power of this 
liberty! yea, should take upon them, at this day, so to 
do! to force rational creatures into their own religion! 
Would one think it possible, that the most sensible men 
in the world should say to their fellow creatures, 



Thoughts upon Liberty. 



255 



''Either be of my religion, or I will take away your food, 
and you and your wife and children shall starve : if that 
will not convince you, I will fetter your hands and 
feet, and throw you into a dungeon : and if still you will 
not see as I see, I will burn you alive?" 

It would not be altogether so astonishing, if this were 
the manner of American savages. But what shall we say, 
if numberless instances of it have occurred, in the politest 
nations of Europe? Have no instances of the kind been 
seen in Britain ? Have not England and Scotland seen the 
horrid fires? Have not the flames burning the flesh of 
heretics shone in London as well as in Paris and Lisbon ? 
Have we forgot the days of good Queen Mary? No; 
they will be had in everlasting remembrance. And al- 
though burning was out of fashion in Queen Elizabeth's 
days, yet hanging, even for religion, was not. It is true, 
her successor did not go quite so far. But did even King 
James allow liberty of conscience? By no means. Dur- 
ing his whole reign, what liberty had the Puritans? 
What liberty had they in the following reign? If they 
were not persecuted unto death (although eventually, in- 
deed, many of them were ; for they died in their imprison- 
ment) ; yet were they not continually harassed by prosecu- 
tions in the bishops' courts, or star chamber ? by fines upon 
fines, frequently reducing them to the deepest poverty? 
and by imprisonment for months, yea, for years, together, 
till many of them, escaping with the skin of their teeth, 
left their country and friends, fled to seek their bread in 
the wilds of America? "However, we may suppose all 
this was at an end under the merry monarch, King 
Charles the Second." Was it indeed? Where have they 
lived who suppose this ? To waive a thousand particular 
instances; what will you say to those two public monu- 
ments, the Act of Uniformity, and the Act against Con- 
venticles? In the former it is enacted, to the eternal 
honour of the king, lords, and commons, at that memo- 



256 



Selections from Wesley. 



rable period : "Every parson, vicar, or other minister what- 
ever, who has any benefice within these realms, shall, 
before the next twenty-fourth of August, openly and pub- 
licly declare his unfeigned assent and consent to all and 
every thing contained in the Book of Common Prayer, 
or shall, ipso facto [by the act itself], be deprived of all 
his benefices ! Likewise, if any dean, prebendary, master, 
fellow, chaplain, or tutor, of any college, hall, house of 
learning, or hospital, any public professor, or any other 
person in holy orders, any schoolmaster, or teacher, or 
tutor in any private family, do not subscribe hereto, he 
shall be, ipso facto, deprived of his place, and shall be 
utterly disabled from continuing therein." 

Property for ever ! See how well English property was 
secured in those golden days ! 

So, by this glorious Act, thousands of men, guilty of 
no crime, nothing contrary either to justice, mercy, or 
truth, were stripped of all they had, of their houses, lands, 
revenues, and driven to seek, where they could, or beg 
their bread. For what? Because they did not dare to 
worship God according to other men's consciences! So 
they and their families were, at one stroke, turned out of 
house and home, and reduced to little less than beggary, 
for no other fault, real or pretended, but because they 
could not assent and consent to that manner of worship 
which their worthy governors prescribed ! 

But this was not all. It was farther enacted by the 
same merciful lawgivers : "If any person act as a teacher, 
tutor, or schoolmaster, in any private family, before he has 
subscribed hereto, he shall suffer three months' imprison- 
ment, without bail or mainprize." Liberty for ever! 
Here is security for your person, as well as your property. 

By virtue of the Act against Conventicles, if any con- 
tinued to worship God according to their own conscience, 
they were first robbed of their substance, and, if they 
persisted, of their liberty ; often of their lives also. For 



Thoughts upon Liberty. 



257 



this crime, under this "our most religious and gracious 
king," (what were they who publicly told God he was 
such?) Englishmen were not only spoiled of their goods, 
but denied even the use of the free air, yea, and the light 
of the sun, being thrust by hundreds into dark and loath- 
some prisons ! 

Were matters much better in the neighboring kingdom ? 
Nay, they were inexpressibly worse. Unheard-of cruelties 
were practised there, from soon after the Restoration 
till the Revolution. (See Wodrow's "History of the 
Sufferings of the Church of Scotland.") What fining, 
plundering, beating, maiming, imprisoning, with the most 
shocking circumstances ! For a specimen, look at Dun- 
otter Castle; where young and old, of both sexes (sick 
or well, it was all one), were thrust together between 
bare walls, and that in the heat of summer, without a 
possibility of either lying or sitting; yea, without any 
convenience of any kind; till many of them, through 
hunger, thirst, heat, and stench, were set at liberty by 
death! Considering this; considering how many others 
were hunted over their native mountains, and shot when- 
ever they were overtaken, with no more ceremony than 
beasts; considering the drowning, hanging, cutting off 
of limbs, and various arts of torturing, which were prac- 
tised by order of King Charles, and often in the presence 
of King James, who seemed to enjoy such spectacles ; it 
would be no wonder if the very name of an Englishman 
was had in abomination from the Tweed to the Orkneys. 

But is this the case at present with us? Are we 
abridged of our religious liberty? His late majesty was 
desired, about thirty years ago, to take a step of this kind. 
But his answer was worthy of a king, yea, the king of a 
free people : "I tell you, while I sit on the English throne, 
no man shall be persecuted for conscience' sake." And 
it is certain he made his promise good from tHe beginning 
of his reign to the end. But perhaps the case is altered 
17 



258 



Selections from Wesley. 



now. Does his present majesty tread in his steps? He 
does : he persecutes no man for conscience' sake. If he 
does, where is the man ? I do not ask, Whom has he com- 
mitted to the flames, or caused to die by the common hang- 
man? or, Whom has he caused to die many deaths, by 
hunger and thirst, cold and nakedness ? but, Whom has he 
tortured or thrust into a dungeon, yea, or imprisoned at 
all, or fined, for worshipping God according to his own 
conscience, in the Presbyterian or any other way? O, 
compare King Charles, gracious Charles the Second, 
with King George, and you will know the value of the 
liberty you enjoy. 

In the name of wonder, what religious liberty can you 
desire, or even conceive, which you have not already? 
Where is there a nation in Europe, in the habitable world, 
w T hich enjoys such liberty of conscience as the English? 
I will be bold to say there is nothing like it in Holland, 
in Germany (Protestant or Popish), in either the Prot- 
estant or Popish cantons of Switzerland ; no, nor in any 
country under the sun. Have we not in England full 
liberty to choose any religion, yea, or no religion at all ? 
to have no more religion than a Hottentot, shall I say? 
nay, no more than a bull or a swine ? Whoever therefore 
in England stretches his throat, and bawls for more re- 
ligious liberty, must be totally void of shame, and can 
have no excuse but want of understanding.* 

* 44 But, my brethren, would this be any advantage to you? Can you 
hope for a more desirable form of government, either in England or 
America, than that which you now enjoy ? After all the vehement cry 
for liberty, what more liberty can you have? What more religious liberty 
can you desire, than that which you enjoy already? May not every one 
among you worship God according to his own conscience ? What civil 
liberty can you desire, which you are not already possessed of? Do not 
you sit, without restraint, 1 every man under his own vine ?' Do you not, 
every one, high or low, enjoy the fruit of your labour ? This is real, 
rational liberty, such as is enjoyed by Englishmen alone ; and not by any 
other people in the habitable world. Would the being independent of 
England make you more free ? Far, very far from it. It would hardly 
be possible for you to steer clear, between anarchy and tyranny. But 



Thoughts upon Liberty. 



259 



But is not the ground of this vehement outcry, that we 
are deprived of our civil liberty? What is civil liberty? 
A liberty to enjoy our lives and fortunes in our own w r ay ; 
to use our property, whatever is legally our own, accord- 
ing to our choice. And can you deny "that we are robbed 
of this liberty ?" Who are ? Certainly I am not. I pray, 
do not face me down that I am. Do not argue me out of 
my senses. If the Great Turk, or the King of France, 
wills that a man should die, with or without cause, die he 
must. And instances of the kind continually occur; 
but no such instances occur in England. I am in no more 
danger of death from King George, than from the Queen 
of Hungary. And if I study to be quiet and mind my own 
business, I am in no more danger of losing my liberty 
than my life. No, nor my property ; I mean, by any act of 
the king. If this is in any degree invaded, it is not by 
the king, or his parliament, or army, but by the good 
patriots. 

Hark! Is hell or Bedlam broke loose? What roaring 
is that, loud as the waves of the sea? "It is the patriot 
mob." What do they want with me? Why do they flock 
about my house? "Make haste ! illuminate your windows 
in honor of Mr. Wilkes." I cannot in conscience ; I think 
it is encouraging vice. "Then they will all be broken." 
That is, in plain English, Give them twenty shillings, or 
they will rob you of five pounds. Here are champions 
for the laws of the land ! for liberty and property ! O vile 
horse-guards — 

suppose, after numberless dangers and mischiefs, you should settle into 
one or more republics, would a republican government give you more 
liberty, either religious or civil ? By no means. No governments under 
heaven are so despotic as the republican ; no subjects are governed in so 
arbitrary a manner as those of a commonwealth. If any one doubt of 
this, let him look at the subjects of Venice, of Genoa, or even of Hoi- 
land. Should any man talk or write of the Dutch government, as every 
cobbler does of the English, he would be laid in irons before he knew 
where he was. And then, wo be to him ! Republics show no mercy." — 
A Calm Address to Our American Colonies, 1775. Works, vi, 298. 



260 



Selections from Wesley. 



44 That dared, so grim and terrible, to advance 
Their miscreated fronts athwart the way ! " 

True, they did nothing and said nothing. Yet, in default 
of the civil powers, who did not concern themselves with 
the matter, they hindered the mob from finishing their 
work. 

Why then, these men, instead of any way abridging it, 
plainly preserved my liberty and property. And by their 
benefit, not the care of those to whom it properly be- 
longed, I still enjoy full civil liberty. I am free to live, 
in every respect, according to my own choice. My life, 
my person, my property, are safe. I am not murdered, 
maimed, tortured at any man's pleasure ; I am not thrown 
into prison ; I am not manacled ; see, I have not one fetter, 
either on my hands or feet. And are not you as free as I 
am? Are not you at liberty to enjoy the fruit of your 
labors? Who hinders you from doing it? Does King 
George? Does Lord North? Do any of his majesty's 
officers or soldiers? No, nor any man living. Perhaps 
some would hinder you, if you acted contrary to law; 
but this is not liberty, it is licentiousness. Deny the fact 
who can ; am not I free to use my substance according to 
my own discretion? And do not you enjoy the self-same 
freedom? You cannot, you dare not, deny it. At this 
hour I am at full liberty to use my property as I please. 
And so are you; you do, in fact, use your house, your 
goods, your land, as is right in your own eyes. Does any 
one take them from you ? No ; nor does any one restrain 
you from the full enjoyment of them. What then is the 
matter? What is it you are making all this pother about? 
Why are you thus wringing your hands, and screaming, 
to the terror of your quiet neighbours, "Destruction! 
slavery! bondage! Help, countrymen! Our liberty is 
destroyed! We are ruined, chained, fettered, undone T 
Fettered! How? Where are the fetters, but in your own 
imagination? There are none, either on your hands or 



Thoughts upon Liberty. 



261 



mine : neither you nor I can show to any man in his senses, 
that we have one chain upon us, even so big as a knitting 
needle. 

I do not say, that the ministry are without fault; or 
that they have done all things well. But still I ask, What 
is the liberty which we want ? It is not civil or religious 
liberty. These we have in such a degree as was never 
known before, not from the times of William the Con- 
queror.* But all this is nothing; this will never satisfy 
the bellua multorum capitum. "That many-headed beast," 
the people, roars for liberty of another kind. Many want 
Indian liberty, the liberty of cutting throats, or of driving 
a brace of balls through the head of those ugly-looking 
fellows, whom they cannot abide the sight of. Many more 
want the old Highland liberty, the convenient liberty of 
plundering. Many others there are who want the liberty 
of war, of borrowing their neighbours' wives or daugh- 
ters ; and not a few, though they do not always avow it, 
the liberty of murdering their prince. 

If you are a reasonable man, a man of real honour, and 
consequently want none of these, I beg to know what 
would you have? Considering the thing calmly, what 
liberty can you reasonably desire which you do not already 
enjoy? What is the matter with you, and with multitudes 
of the good people, both in England and Ireland, that they 
are crying and groaning as if they were chained to an 
oar, or barred up in the dungeons of the Inquisition ? The 
plain melancholy truth is this : there is a general infatu- 
ation, which spreads, like an overflowing stream, from 
one end of the land to the other; and a man must have 
great wisdom and great strength, or he will be carried 
away by the torrent. But how can we account for this 
epidemic madness? for it deserves no better name. We 
must not dare to give the least intimation, that the devil 

* If the famous Middlesex election was an exception to this, yet 
observe, one swallow makes no summer, 



262 



Selections from Wesley. 



has anything to do with it. No ! this enlightened age is 
too wise to believe that there is any devil in being ! Satan, 
avaunt! we have driven thee back into the land of 
shadows ; keep thou among thy own kindred : 

44 With hydras, gorgons, and chimeras dire." 

Suppose it then to be a purely natural phenomenon; 
I ask again, How can we account for it? I apprehend 
if we could divest ourselves of prejudice, it might be done 
very easily ; and that without concerning ourselves with 
the hidden springs of action, the motives or intentions of 
men. Letting these alone, is there not a visible, undeniable 
cause, which is quite adequate to the effect? The good 
people of England have, for some years past, been con- 
tinually fed with poison. Dose after dose has been admin- 
istered to them, for fear the first, or second, or tenth, 
should not suffice, of a poison whose natural effect is to 
drive men out of their senses. "Is the centaur not fabu- 
lous ?" Neither is Circe's cup. See how, in every country, 
city, and village, it is now turning quiet, reasonable men, 
into wild bulls, bears, and tigers ! But, to lay metaphor 
aside, how long have the public papers represented one 
of the best of princes as if he had been one of the worst, 
as little better than Caligula, Nero, or Domitian ! These 
were followed by pamphlets of the same kind, and aiming 
at the same point, — to make the king appear odious as well 
as contemptible in the eyes of his subjects. Letters suc- 
ceed, wrote in fine language, and with exquisite art, but 
filled with the gall of bitterness. "Yes, but not against 
the king; Junius does not strike at him, but at the evil 
administration." Thin pretence ! Does not every one see 
the blow is aimed at the king through the sides of his 
ministers? All these are conveyed, week after week, 
through all London and all the nation. Can any man 
wonder at the effect of this ? What can be more natural ? 
What can be expected, but that they who drink in these 



Thoughts upon Liberty. 



263 



papers and letters with all greediness, will be thoroughly 
embittered and inflamed thereby? will first despise and 
then abhor the king? What can we expect, but that by 
the repeated doses of this poison they will be perfectly 
intoxicated, and only wait for a convenient season to tear 
in pieces the royal monster, as they think him, and all his 
adherents ? 

At present there are hinderances in the way, so that 
they cannot use their teeth as they would. One is, an 
untoward parliament, who will not look upon the king 
with the same eyes that they do ; but still think he has no 
more design or desire to enslave the nation, than to burn 
the city of London. A still greater hinderance is the 
army; even lions and bears do not choose to encounter 
them, so that these men of war do really at this time pre- 
serve the peace of the nation. What then can be done 
before the people cools, that this precious opportunity be 
not lost? What indeed, but to prevail upon the king to 
dissolve his parliament and disband his army? Nay, 
let the parliament stay as it is, it will suffice to disband 
the army. If these red-coats were but out of the way, 
the mob would soon deal with the parliament. Probatum 
est [It has been proved] : Nothing is more easy than to 
keep malignant members from the house. Remember 
Lord North not long ago;* this was a taste, a specimen, 
of their activity. What then would they not do if they 
were. masters of the field, if none were left to oppose 
them ? Would not the avenues of both houses be so well 
guarded, that none but patriots would dare to approach ? 

But (as often as you have heard the contrary affirmed) 
King George has too much understanding, to throw him- 
self into the hands of those men who have given full 
proof that they bear him no great goodwill. Nor has 
he reason to believe that they are much more fond of his 



* Rudely insulted by turbulent mob, as he was going into the house. 



264 



Selections from Wesley. 



office than of his person. They are not vehemently fond 
of monarchy itself, whoever the monarch be. Therefore 
neither their good nor ill words will induce him, in haste, 
to leap into the fire with his eyes open. 

But can any thing be done to open the eyes, to restore 
the senses, of an infatuated nation? Not unless the still 
renewed, still operating cause of that infatuation can be 
removed. But how is it possible to be removed, unless 
by restraining the licentiousness of the press? And is 
not this remedy worse than the disease? Let us weigh 
this matter a little. There was an ancient law in Scotland, 
which made leasing-making a capital crime. By leasing- 
making was meant, telling such wilful lies as tended 
to breed dissension between the king and his subjects. 
What pity but there should be such a law enacted in the 
present session of parliament! By our present laws a 
man is punishable for publishing even truth to the detri- 
ment of his neighbour. This I would not wish. But should 
he not be punished, who publishes palpable lies ? and such 
lies as manifestly tend to breed dissension between the 
king and his subjects? Such, with a thousand more, was 
that bare-faced lie of the king's bursting out into laughter 
before the city magistrates ! Now, does not the publisher 
of this lie deserve to lose his ears more than a common 
knight of the post? And if he is liable to no punishment 
for a crime of so mischievous a nature, what a grievous 
defect is in our law! And how loud does it call for a 
remedy ! 

To return to the point whence we set out. You see 
whence arose this outcry for liberty, and these dismal 
complaints that we are robbed of our liberty echoing 
through the land. It is plain to every unprejudiced man, 
they have not the least foundation. We enjoy at this day 
throughout these kingdoms such liberty, civil and re- 
ligious, as no other kingdom or commonwealth in Europe, 
or in the world, enjoys ; and such as our ancestors never 



Thoughts upon Liberty. 



26l 



enjoyed from the Conquest to the Revolution. Let us 
be thankful for it to God and the king! Let us not, by 
our vile unthankfulness, yea, our denial that we enjoy it 
at all, provoke the King of kings to take it away. By 
one stroke, by taking to himself that prince whom we 
know not how to value, he might change the scene, and 
put an end to our civil as well as religious liberty. Then 
would be seen who were patriots and who were not ; who 
were real lovers of liberty and their country. The God 
of love remove that day far from us ! Deal not with us 
according to our deserving; but let us know, at least in 
this our day, the things which make for our peace ! 



266 



Selections from Wesley. 



THOUGHTS CONCERNING THE ORIGIN OF 

POWER. 

[1772. Works, vi, 269-74.] 

By power, I here mean supreme power, the power over 
life and death, and consequently over our liberty and 
property, and all things of an inferior nature. 

In many nations this power has in all ages been lodged 
in a single person. This has been the case in almost the 
whole eastern world, from the earliest antiquity ; as in the 
celebrated empires of Assyria, of Babylon, of Media, 
Persia, and many others. And so it remains to this day, 
from Constantinople to the farthest India. The same 
form of government obtained very early in very many 
parts of Afric, and remains in most of them still, as well 
as in the empires of Morocco and Abyssinia. The first 
adventurers to America found absolute monarchy estab- 
lished there also ; the w T hole power being lodged in the 
emperor of Mexico, and the yncas of Peru. Nay, and 
many of the ancient nations of Europe were governed 
by single persons; as Spain, France, the Russias, and 
several other nations are at this day. 

But in others, the power has been lodged in a few, 
chiefly the rich and noble. This kind of government, 
usually styled aristocracy, obtained in Greece and in 
Rome, after many struggles with the people, during the 
later ages of the republic. And this is the government 
which at present subsists in various parts of Europe. In 
Venice indeed, as well as in Genoa, the supreme power 
is nominally lodged in one, namely, the doge ; but in fact, 
he is only a royal shade; it is really lodged in a few of 
the nobles. 

Where the people have the supreme power, it is termed 
a democracy. This seems to have been the ancient form 
of government in several of the Grecian states. And so it 



The Origin of Power. 



267 



was at Rome for some ages after the expulsion of the 
kings. From the earliest authentic records, there is 
reason to believe it was for espousing the cause of the 
people, and defending their rights against the illegal en- 
croachments of the nobles, that Marcus Coriolanus was 
driven into banishment, and Manlius Capitolinus, as well 
as Tiberius and Caius Gracchus, murdered. Perhaps 
formerly the popular government subsisted in several 
states. But it is scarce now to be found, being every 
where swallowed up either in monarchy or aristocracy. 

But the grand question is, not in whom this power 
is lodged, but from whom it is ultimately derived. What 
is the origin of power? What is its primary source? 
This has been long a subject of debate. And it has been 
debated with the utmost warmth; by a variety of dis- 
putants. But as earnest as they have been on each side 
of the question, they have seldom come to any good con- 
clusion; but have left the point undecided still, to be a 
ball of contention to the next generation. 

But is it impossible, in the nature of things, to throw 
any light on this obscure subject? Let us make the ex- 
periment; let us (without pretending to dictate, but de- 
siring every one to use his own judgment) try to find out 
some ground whereon to stand, and go as far as we can 
toward answering the question. And let not any man be 
angry on the account, suppose we should not exactly 
agree. Let every one enjoy his own opinion, and give 
others the same liberty. 

Now, I cannot but acknowledge, I believe an old book, 
commonly called the Bible, to be true. Therefore I be- 
lieve, "there is no power but from God: the powers 
that be are ordained of God/' Rom. xiii, I. There is no 
subordinate power in any nation, but what is derived 
from the supreme power therein. So in England the 
king, in the United Provinces the states are the fountain 
of all power. And there is no supreme power, no power 



268 



Selections from Wesley. 



of the sword, of life and death, but what is derived from 
God, the Sovereign of all. 

But have not the people, in every age and nation, the 
right of disposing of this power ; of investing therewith 
whom they please, either one or more persons ; and that, 
in what proportion they see good, and upon what con- 
ditions? Consequently, if those conditions are not ob- 
served, have they not a right to take away the power they 
gave? And does not this imply, that they are the judges 
whether those conditions are observed or not? Other- 
wise, if the receivers were judges of their own cause, this 
right would fall into nothing. 

To prove this, that the people in every country are the 
source of power, it is argued thus : "All men living upon 
earth are naturally equal ; none is above another ; and all 
are naturally free, masters of their own actions. It 
manifestly follows, no man can have any power over 
another, unless by his own consent. The power therefore 
which the governors in any nation enjoy, must be origi- 
nally derived from the people, and presupposes an original 
compact between them and their first governors."* 

This seems to be the opinion which is now generally 



* 44 That * every freeman is governed by laws to which he has con- 
sented : ' as confidently as it has been asserted, it is absolutely false. In 
wide-extended dominions, a very small part of the people are concerned 
in making laws. This, as all public business, must be done by delega- 
tion ; the delegates are chosen by a select number. And those that are 
not electors, who are far the greater part, stand by, idle and helpless 
spectators. 

44 The case of electors is little better. When they are near equally 
divided, in the choice of their delegates to represent them in the parlia- 
ment or national assembly, almost half of them must be governed, not 
only without, but even against, their own consent. 

44 And how has any man consented to those laws which were made be- 
fore he was born ? Our consent to these, nay, and to the laws now made 
even in England, is purely passive. And in every place, as all men are 
born the subjects of some state or other, so they are born, passively, as 
it were, consenting to the laws of that state. Any other than this kind 
of consent, the condition of civil life does not allow." — A Calm Address 
to Our American Colonies, 1775. Works, vi, 295. 



The Origin of Power. 



269 



espoused by men of understanding and education; and 
that (if I do not mistake) not in England alone, but 
almost in every civilized nation. And it is usually es- 
poused with the fullest and strongest persuasion, as a 
truth little less than self evident, as what is clear beyond 
all possibility of doubt, what commands the assent of 
all reasonable men. Hence if any man affected to deny it, 
he would in most companies be rather hooted at than 
argued with ; it being so absurd to oppose what is con- 
firmed by the general suffrage of mankind. 

But still (suppose it to need no proof) it may need a 
little explaining; for every one does not understand 
the term. Some will ask, "Who are the people? Are 
they every man, woman, and child?" Why not? Is it 
not allowed, is it not affirmed, is it not our fundamental 
principle, our incontestable, self-evident axiom, that "all 
persons living upon earth are naturally equal; that all 
human creatures are naturally free ; masters of their own 
actions; that none can have any power over others, but 
by their own consent ?" Why then should not every man, 
woman, and child, have a voice in placing their govern- 
ors ; in fixing the measure of power to be entrusted with 
them, and the conditions on which it is entrusted? And 
why should not every one have a voice in displacing them 
too; seeing it is undeniable, they that gave the power 
have a right to take it away? Do not quibble or shuffle. 
Do not evade the question; but come close to the point. 
I ask, By what argument do you prove that women are 
not naturally as free as men ? And, if they are, why have 
they not as good a right as we have to choose their own 
governors? Who can have any power over free, rational 
creatures, but by their own consent? And are they not 
free by nature, as well as we? Are they not rational 
creatures ? 

But suppose we exclude women from using their 
natural right, by might overcoming right, by main 



270 Selections from Wesley. 



strength (for it is sure that we are stronger than they; 
I mean that we have stronger limbs, if we have not 
stronger reason), what pretence have we for excluding 
men like ourselves, yea, thousands, and tens of thou- 
sands, barely because they have not lived one-and-twenty 
years? "Why, they have not wisdom or experience to 
judge concerning the qualifications necessary for govern- 
ors/' I answer, (i.) Who has? How many of the 
voters in Great Britain? one in twenty? one in a hundred? 
If you exclude all who have not this wisdom, you will 
leave few behind. But (2.) Wisdom and experience 
are nothing to the purpose. You have put the matter 
upon another issue. Are they men? That is enough. 
Are they human creatures? Then they have a right to 
choose their own governors ; an indefeasible right ; a 
right inherent, inseparable from human nature. "But in 
England, at least, they are excluded by law." But did 
they consent to the making of that law? If not, by your 
original supposition, it can have no power over them. 
I therefore utterly deny that we can consistently with 
that supposition, debar either women or minors from 
choosing their own governors. 

But suppose we exclude these by main force (which 
it is certain we are able to do, since though they have 
most votes they have least strength), are all that remain, 
all men of full age, the people ? Are all males, then, that 
have lived one-and-twenty years allowed to choose their 
own governors? "Not at all; not in England, unless 
they are freeholders, unless they have forty shillings a 
year." Worse and worse. After depriving half the 
human species of their natural right for want of a beard ; 
after depriving myriads more for want of a stiff beard, 
for not having lived one-and-twenty y£ars ; you rob others 
(probably some hundred thousands) of their birthright 
for want of money ! Yet not altogether on this account 
neither; if so, it might be more tolerable. But here is 



The Origin of Power. 



271 



an Englishman who has money enough to buy the estates 
of fifty freeholders, and yet he must not be numbered 
among the people because he has not two or three acres 
of land! How is this? By what right do you exclude 
a man from being one of the people because he has not 
forty shillings a year; yea, or not a groat? Is he not a 
man, whether he be rich or poor ? Has he not a soul and 
a body? Has he not the nature of a man; consequently, 
all the rights of a man, all that flow from human nature ; 
and, among the rest, that of not being controlled by any 
but by his own consent ? 

"But he is excluded by law." By what law? by a law 
of his own making? Did he consent to the making of it? 
Before this law was passed, was his consent either ob- 
tained or asked? If not, what is that law to him? No 
man, you aver, has any power over another but by his 
own consent. Of consequence, a law made without his 
consent is, with regard to him, null and void. You cannot 
say otherwise without destroying the supposition, that 
none can be governed but by his own consent. 

See, now, to what your argument comes. You affirm, 
all pow r er is derived from the people ; and presently ex- 
cluded one half of the people from having any part or 
lot in the matter. At another stroke, suppose England 
to contain eight millions of people, you exclude one or 
two millions more. At a third, suppose two millions left, 
you exclude three fourths of these. And the poor pit- 
tance that remains, by I know not what figure of speech, 
you call the people of England ! 

Hitherto we have endeavoured to view this point in 
the mere light of reason. And even by this means it 
manifestly appears that this supposition, which is so high 
in vogue, which is so generally received, nay, which has 
been palmed upon us with such confidence, as undeniable 
and self-evident, is not only false, not only contrary to 
reason, but contradictory to itself ; the very men who are 



272 



Selections from Wesley. 



most positive that the people are the source of power, 
being brought into an inextricable difficulty, by that 
single question, "Who are the people ?" reduced to a 
necessity of either giving up the point, or owning that by 
the people they mean scarce a tenth part of them. 

But we need not rest the matter entirely on reason- 
ing; let us appeal to matter of fact. And because we 
cannot have so clear and certain a prospect of what is 
at too great a distance, whether of time or place, let us 
only take a view of what has been in our own country 
for six or seven hundred years. I ask, then, When and 
where did the people of England (even suppose by that 
word, the people, you mean only a hundred thousand of 
them) choose their own governors? Did they choose, 
to go no farther, William the Conqueror? Did they 
choose King Stephen, or King John? As to those who 
regularly succeeded their fathers, it is plain the people 
are out of the question. Did they choose Henry the 
Fourth, Edward the Fourth, or Henry the Seventh? 
Who will be so hardy as to affirm it? Did the people of 
England, or but fifty thousand of them, choose Queen 
Mary, or Queen Elizabeth? To come nearer to our own 
times, did they choose King James the First? Perhaps 
you will say, "But if the people did not give King 
Charles the supreme power, at least they took it away 
from him. Surely, you will not deny this." Indeed I 
will ; I deny it utterly. The people of England no more 
took away his power, than they cut off his head. "Yes, 
the parliament did, and they are the people/' No; the 
parliament did not. The lower house, the house of com- 
mons, is not the parliament, any more than it is the 
nation. Neither were those who then sat, the house of 
commons ; no, nor one quarter of them. But suppose they 
had been the whole house of commons, yea, or the whole 
parliament ; by what rule of logic will you prove that 
seven or eight hundred persons are the people of Eng- 



The Origin of Power. 



273 



land ? "Why, they are the delegates of the people ; they 
are chosen by them." No; not by one half, not by a 
quarter, not by a tenth part, of them. So that the people, 
in the only proper sense of the word, were innocent of 
the whole affair. 

"But you will allow, the people gave the supreme 
power to King Charles the Second at the Restoration." 
I will allow no such thing ; unless by the people you mean 
General Monk and fifteen thousand soldiers. "However, 
you will not deny that the people gave the power to 
King William at the Revolution." Nay, truly, I must 
deny this too. I cannot possibly allow it. Although I 
will not say that William the Third obtained the royal 
power as William the First did ; although he did not claim 
it by right of conquest, which would have been an odious 
title ; yet certain it is, that he did not receive it by any 
act or deed of the people. Their consent was neither 
obtained nor asked; they were never consulted in the 
matter. It was not therefore the people that gave him the 
power ; no, nor even the parliament. It was the conven- 
tion, and none else. "Who w r ere the convention?" They 
were a few hundred lords and gentlemen, who, observ- 
ing the desperate state of public affairs, met together on 
that important occasion. So that still we have no single 
instance, in above seven hundred years, of the people of 
England's conveying the supreme power either to one or 
more persons. 

Indeed I remember in all history, both ancient and 
modern, but one instance of supreme power conferred by 
the people ; if we mean thereby, though not all the people, 
yet a great majority of them. This celebrated instance 
occurred at Naples, in the middle of the last century; 
where the people, properly speaking, that is, men, women, 
and children, claimed and exerted their natural right in 
favor of Thomas Aniello (vulgarly called Masanello), 
a young fisherman. But will any one say, he was the only 
18 



274 



Selections from Wesley. 



governor for these thousand years, who has had a proper 
right to the supreme power? I believe not; nor, I ap- 
prehend, does any one desire that the people should take 
the same steps in London. 

So much both for reason and matter of fact. But 
one single consideration, if we dwell a little upon it, will 
bring the question to a short issue. It is allowed, no man 
can dispose of another's life but by his own consent. 
I add, No, nor with his consent; for no man has a right 
to dispose of his own life. The Creator of man has the 
sole right to take the life which he gave. Now, it is an 
indisputable truth, Nihil dat quod non habet, "none gives 
what he has not." It plainly follows, that no man can 
give to another a right which he never had himself; a 
right which only the Governor of the world has, even the 
wiser Heathens being judges; but which no man upon 
the face of the earth either has or can have. No man 
therefore can give the power of the sword, any such 
power as implies a right to take away life. Wherever it 
is, it must descend from God alone, the sole disposer of 
life and death. 

The supposition, then, that the people are the origin 
of power, is every way indefensible. It is absolutely 
overturned by the very principle on which it is supposed 
to stand ; namely, that a right of choosing his governors 
belongs to every partaker of human nature. If this be 
so, then it belongs to every individual of the human 
species ; consequently, not to freeholders alone, but to all 
men; not to men only, but to women also; nor only to 
adult men and women, to those who have lived one- 
and-twenty years, but to those who have lived eighteen 
or twenty, as well as those who have lived threescore. 
But none did ever maintain this, nor probably ever will. 
Therefore this boasted principle falls to the ground, and 
the whole superstructure with it. So common sense 
brings us back to the grand truth, "There is no power 
but of God." 



The Power of Music. 



275 



THOUGHTS ON THE POWER OF MUSIC. 

[Arminian Magazine, 1781. Works, vii, 455-7.] 

By the power of music, I mean, its power to affect the 
hearers; to raise various passions in the human mind. 
Of this we have very surprising accounts in ancient 
history. We are told, the ancient Greek musicians in 
particular were able to excite whatever passions they 
pleased; to inspire love or hate, joy or sorrow, hope or 
fear, courage, fury, or despair; yea, to raise these one 
after another, and to vary the passion just according to 
the variation of the music. 

But how is this to be accounted for? No such effects 
attend the modern music ; although it is confessed on all 
hands, that our instruments excel theirs beyond all de- 
grees of comparison. What was their lyre, their instru- 
ments of seven or ten strings, compared to our violin? 
What were any of their pipes, to our hautboy or German 
flute? What, all of them put together, all that were in 
use two or three thousand years ago, to our organ ? How 
is it then, that, with this inconceivable advantage, the 
modern music has less power than the ancient? 

Some have given a very short answer to this, cutting 
the knot which they could not untie. They have doubted, 
or affected to doubt, the fact ; perhaps have even denied 
it. But no sensible man will do this, unless he be 
utterly blinded by prejudice. For it would be denying 
the faith of all history ; seeing no fact is better authenti- 
cated. None is delivered down to us by more unquestion- 
able testimony; such as fully satisfies in all other cases. 
We have, therefore, no more reason to doubt of the 
power of Timotheus's music, than that of Alexander's 
arms; and we may deny his taking Persepolis, as well 
as his burning it through that sudden rage which was 
excited in him by that musician. And the various effects 



276 Selections from Wesley. 



which were successively wrought in his mind (so beauti- 
fully described by Dryden, in his Ode on St. Cecilia's 
Day) are astonishing instances of the power of a single 
harp, to transport, as it were, the mind out of itself. 

Nay, we read of an instance, even in modern history, 
of the power of music not inferior to this. A musician 
being brought to the king of Denmark, and asked, 
whether he could excite any passion, answered in the 
affirmative, and was commanded to make the trial upon 
the king himself. Presently the monarch was all in tears ; 
and, upon the musician's changing his mood, he was 
quickly roused into such fury, that, snatching a sword 
from one of his assistants' hands (for they had purposely 
removed his own), he immediately killed him, and would 
have killed all in the room, had he not been forcibly with- 
held. 

This alone removes all the incredibility of what is re- 
lated concerning the ancient music. But why is it that 
modern music, in general, has no such effect, on the 
hearers? The grand reason seems to be no other than 
this, — the whole nature and design of music is altered. 
The ancient composers studied melody alone ; the due ar- 
rangement of single notes; and it was by melody alone, 
that they wrought such wonderful effects. And as this 
music was directly calculated to move the passions, so 
they designed it for this very end. But the modern 
composers study harmony, which, in the present sense of 
the word, is quite another thing; namely, a contrast of 
various notes, opposite to, and yet blended with, each 
other, wherein they, 

" Now high, now low, pursue the resonant fugue." 

Dr. Gregory says, "this harmony has been known in the 
world little more than two hundred years." Be that as it 
may, ever since it was introduced, ever since counterpoint 
has been invented, as it has altered the grand design of 
music, so it has well nigh destroyed its effects. 



The Power of Music. 



277 



Some indeed have imagined, and attempted to prove, 
that the ancients were acquainted with this. It seems, 
there needs but one single argument to demonstrate the 
contrary. We have many capital pieces of ancient music, 
that are now in the hands of the curious. Dr. Pepusch, 
who was well versed in the music of antiquity (perhaps 
the best of any man in Europe) , showed me several large 
Greek folios, which contained many of their musical com- 
positions. Now is there, or is there not, any counter- 
point in these ? The learned know there is no such thing. 
There is not the least trace of it to be found: it is all 
melody, and no harmony. 

And as the nature of music is thus changed, so is like- 
wise the design of it. Our composers do not aim at 
moving the passions, but at quite another thing ; at vary- 
ing and contrasting the notes a thousand different ways. 
What has counterpoint to do with the passions ? It is ap- 
plied to a quite different faculty of the mind ; not to our 
joy, or hope, or fear ; but merely to the ear, to the imagi- 
nation, or internal sense. And the pleasure it gives is not 
upon this principle ; not by raising any passion whatever. 
It no more affects the passions than the judgment: both 
the one and the other lie quite out of its province. 

Need we any other, and can we have any stronger, 
proof of this, than those modern overtures, voluntaries, 
or concertos, which consist altogether of artificial sounds, 
without any words at all ? What have any of the passions 
to do with these? What has judgment, reason, common 
sense? Just nothing at all. All these are utterly exclud- 
ed, by delicate, unmeaning sound ! 

In this respect, the modern music has no connection 
with common sense, any more than with the passions. In 
another, it is glaringly, undeniably, contrary to common 
sense; namely, in allowing, yea, appointing, different 
words to be sung by different persons at the same time ! 
What can be more shocking to a man of understanding 



278 



Selections from Wesley. 



than this ? Pray, which of those sentences am I to attend 
to? I can attend to only one sentence at once; and I 
hear three or four at one and the same instant! And, 
to complete the matter, this astonishing jargon has found 
a place even in the worship of God ! It runs through 
(O pity ! O shame !) the greatest part even of our Church 
music ! It is found even in the finest of our anthems, and 
in the most solemn parts of our public worship ! Let any 
impartial, any unprejudiced person say, whether there can 
be a more direct mockery of God.* 

But to return: Is it strange, that modern music does 
not answer the end it is designed for? and which it is in 
no wise calculated for ? It is not possible it should. Had 
Timotheus "pursued the resonant fugue," his music 
would have been quite harmless. It would have affected 
Alexander no more than Bucephalus ; the finest city then 
in the world had not been destroyed; but 

"Persepolis stares, Cyrique arx alta maneres. 1 * 
[Persepolis, thou mightst have stood, and the lofty tower of Cyrus, f] 

It is true, the modern music has been sometimes ob- 
served to have as powerful an effect as the ancient; so 
that frequently single persons, and sometimes numerous 
assemblies, have been seen in a flood of tears. But when 

* 4< Is not this formality creeping in already by those complex tunes, 
which it is scarcely possible to sing with devotion ? Such is, 1 Praise 
the Lord, ye blessed ones : ' such the long quavering hallelujah annexed 
to the morning song tune, which I defy any man living to sing devoutly. 
The repeating the same words so often (but especially while another 
repeats different words, the horrid abuse which runs through the modern 
church music), as it shocks all common sense, so it necessarily brings in 
dead formality, and has no more of religion in it than a Lancashire 
hornpipe. Besides, it is a flat contradiction to our Lord's command, 
* Use not vain repetitions.' For what is a vain repetition, if this is not ? 
What end of devotion does it serve ? Sing no anthems." — Minutes of 
Several Conversations (" The Large Minutes"), 1789. Works, v, 225. 

[f The line in Virgil, altered by Mr. Wesley as above, is, 

11 Trojaque nunc stares ', Priamique arx alta maneres." 
" Old Priam still his empire would enjoy, 
And still thy towers had stood, majestic Troy," — Pitt.] 



The Power of Music. 



279 



was this ? Generally, if not always, when a fine solo was 
sung; w r hen "the sound has been an echo to the sense;" 
when the music has been extremely simple and inarti- 
ficial, the composer having attended to melody, not har- 
mony. Then, and then only, the natural power of music 
to move the passions has appeared. This music was 
calculated for that end, and effectually answered it. 

Upon this ground it is, that so many persons are so 
much affected by the Scotch or Irish airs. They are com- 
posed, not according to art, but nature; they are simple 
in the highest degree. There is no harmony, according 
to the present sense of the word, therein; but there is 
much melody. And this is not only heard, but felt, by all 
those who retain their native taste; whose taste is not 
biassed (I might say, corrupted) by attending to counter- 
point and complicated music. It is this, it is counter- 
point, it is harmony (so called), which destroys the power 
of music. And if ever this should be banished from our 
composition, if ever we should return to the simplicity 
and melody of the ancients, then the effects of our music 
will be as surprising as any that were wrought by theirs ; 
yea, perhaps they will be as much greater, as modern in- 
struments are more excellent than those of the ancients. 

Inverness, June 9, 1779. John Wesley. 



LETTERS. 



TO HIS BROTHER SAMUEL. 

[ Works, vi, 597-9-] 
Lincoln College, November 17, 1731. 

Dear Brother, — Considering the other changes that 
I remember in myself, I shall not at all wonder if the 
time comes when we differ as little in our conclusions 
as we do now in our premises. In most we seem to agree 
already; especially as to rising, not keeping much com- 
pany, and sitting by a fire, which I always do, if any one 
in the room does, whether at home or abroad. But these 
are the very things about which others will never agree 
with me. Had I given up these, or but one of them, — ris- 
ing early, which implies going to bed early (though I never 
am sleepy now), and keeping so little company, not one 
man in ten of those that are offended at me, as it is, would 
ever open their mouth against any of the other par- 
ticulars. For the sake of these, those are mentioned ; the 
root of the matter lies here. Would I but employ a third 
of my money, and about half my time, as other folks do, 
smaller matters would be easily overlooked. But I think 
nil tanti est [Nothing is worth this cost]. As to my 
hair, I am much more sure that what this enables me to 
do is according to the Scripture, than I am that the 
length of it is contrary to it. 

I have often thought of a saying of Dr. Hayward's 
when he examined me for priest's orders : "Do you know 
what you are about? You are bidding defiance to all 
mankind. He that would live a Christian priest ought 

280 



To His Brother Samuel. 



281 



to know that, whether his hand be against every man or 
no, he must expect every man's hand should be against 
him." It is not strange that every man's hand who is 
not a Christian should be against him that endeavours 
to be so. But is it not hard, that even those that are 
with us should be against us? that a man's enemies (in 
some degree) should be those of the same household of 
faith? Yet so it is. From the time that a man sets 
himself to his business, very many, even of those who 
travel the same road, many of those who are before, as 
well as behind, him, will lay stumbling blocks in his way. 
One blames him for not going fast enough ; another, for 
having made no greater progress ; another, for going too 
far, which, perhaps, strange as it is, is the more common 
charge of the two: for this comes from people of all 
sorts ; not only Infidels, not only half Christians, but some 
of the best of men are very apt to make this reflection : 
"He lays unnecessary burdens upon himself; he is too 
precise ; he does what God has no where required to be 
done." True, he has not required it of those that are 
perfect; and even as to those who are not, all men are 
not required to use all means ; but every man is required 
to use those which he finds most useful to himself. And 
who can tell better than himself, whether he finds them so 
or no? "Who knoweth the things of a man better than 
the spirit of a man that is in him ?" 

This being a point of no common concern, I desire to 
explain myself upon it once for all, and to tell you, freely 
and clearly, those general positions on which I ground 
(I think) all those practices, for which (as you would 
have seen, had you read that paper through) I am gener- 
ally accused of singularity. First. As to the end of my 
being, I lay it down for a rule, that I cannot be too happy, 
or, therefore, too holy; and thence infer, that the more 
steadily I keep my eye upon the prize of our high calling, 
the better, and the more of my thoughts, and words, and 



282 



Selections from Wesley. 



actions are directly pointed at the attainment of it. 
Secondly. As to the instituted means of attaining it, 
I likewise lay it down for a rule, that I am to use them 
every time I may. Thirdly. As to prudential means, 
I believe this rule holds of things indifferent in them- 
selves: whatever I know to do me hurt, that to me is 
not indifferent, but resolutely to be abstained from ; what- 
ever I know to do me good, that to me is not indifferent, 
but resolutely to be embraced. 

But it will be said, I am whimsical. True; and what 
then? If by whimsical be meant simply singular, I 
own it; if singular without any reason, I deny it with 
both my hands, and am ready to give a reason to any that 
asks me, of every custom wherein I wilfully differ from 
the world. I grant, in many single actions, I differ un- 
reasonably from others ; but not wilfully ; no, I shall ex- 
tremely thank any one who will teach me to help it. 
But can I totally help it, till I have more breeding, or 
more prudence ? to neither of which I am much disposed 
naturally ; and I greatly fear my acquired stock of either 
will give me small assistance. 

I have but one thing to add, and that is, as to my being 
formal. If by that be meant, that I am not easy and 
unaffected enough in my carriage, it is very true ; but how 
shall I help it ? I cannot be genteelly behaved by instinct ; 
and if I am to try after it by experience and observation 
of others, that is not the work of a month, but of years. 
If by formal be meant, that I am serious, this, too, is very 
true; but why should I help it? Mirth, I grant, is fit 
for you ; but does it follow that it is fit for me ? Are the 
same tempers, any more than the same words or actions, 
fit for all circumstances? If you are to "rejoice ever- 
more," because you have put your enemies to flight, am 
I to do the same while they continually assault me? 
You are glad, because you are "passed from death to 
life well, but let him be afraid, who knows not whether 



To His Brother Samuel. 



283 



he is to live or die. Whether this be my condition or no, 
who can tell better than myself? Him who can, whoever 
he be, I allow to be a proper judge, whether I do well to 
be generally as serious as I can. 

John Whitelamb wants a gown much, and I am not 
rich enough to buy him one at present. If you are willing 
my twenty shillings (that were) should go toward that, 
I will add ten to them, and let it lie till I have tried my 
interest with my friends to make up the price of a new 
one. I am, dear brother, 

Yours, and my sister's, affectionate brother. 

The rector is much at your service. I fancy I shall, 
some time or other, have much to say to you about him. 
All are pretty well at Epworth, my sister Molly says. 



TO THE SAME. 

[Works, vi, 607-8.] 

Bristol, May 10, 1739. 

Dear Brother, — The having abundance of work upon 
my hands is only a cause of my not writing sooner. The 
cause was rather my unwillingness to continue an un- 
profitable dispute. 

The Gospel promises to you and me, and our children, 
and all that are afar off, even as many of those whom 
the Lord God shall call, as are not disobedient unto the 
heavenly vision, "the witness of God's Spirit with their 
spirit, that they are the children of God ;" that they are 
now, at this hour, all accepted in the Beloved; but it 
witnesses not that they shall be. It is an assurance of 
present salvation only; therefore, not necessarily per- 
petual, neither irreversible. 

I am one of many witnesses of this matter of fact, that 



284 



Selections from Wesley. 



God does now make good this his promise daily, very 
frequently during a representation (how made I know 
not, but not to the outward eye) of Christ either hanging 
on the cross or standing on the right hand of God. And 
this I know to be of God, because from that hour the 
person so affected is a new creature, both as to his inward 
tempers and outward life. "Old things are passed away ; 
and all things become new." 

A very late instance of this I will give you : While we 
were praying at a society here, on Tuesday the ist instant, 
the power of God (so I call it) came so mightily among 
us, that one, and another, and another, fell down as 
thunderstruck. In that hour many that were in deep 
anguish of spirit, were all filled with peace and joy. Ten 
persons, till then in sin, doubt, and fear, found such a 
change, that sin had no more dominion over them; and 
instead of the spirit of fear, they are now filled with that 
of love, and joy, and a sound mind. A Quaker who stood 
by was very angry at them, and was biting his lips and 
knitting his brows, when the Spirit of God came upon 
him also, so that he fell down as one dead. We prayed 
over him, and he soon lifted up his head with joy, and 
joined with us in thanksgiving. 

A bystander, one John Haydon, was quite enraged at 
this, and, being unable to deny something supernatural 
in it, laboured beyond measure to convince all his ac- 
quaintance, that it was a delusion of the devil. I was 
met in the street the next day by one who informed me 
that John Haydon was fallen raving mad. It seems he 
had sat down to dinner, but wanted first to make an end 
of a sermon he was reading. At the last page he suddenly 
changed colour, fell off his chair, and began screaming 
terribly, and beating himself against the ground. I 
found him on the floor, the room being full of people, 
whom his wife would have kept away ; but he cried out, 
"No; let them all come; let all the world see the just 



To His Brother Samuel. 



285 



judgment of God." Two or three were holding him 
as well as they could. He immediately fixed his eyes on 
me, and said, "Ay, this is he I said deceived the people ; 
but God hath overtaken me. I said it was a delusion 
of the devil; but this is no delusion/' Then he roared 
aloud, "O thou devil ! Thou cursed devil ! Yea, thou 
legion of devils ! Thou canst not stay in me. Christ will 
cast thee out. I know his work is begun. Tear me to 
pieces if thou wilt. But thou canst not hurt me." He 
then beat himself again, and groaned again, with violent 
sweats, and heaving of the breast. We prayed with him, 
and God put a new song in his mouth. The words were, 
which he pronounced with a clear, strong voice, ''This 
is the Lord's doing, and it is marvellous in our eyes. 
This is the day which the Lord hath made : we will re- 
joice and be glad in it. Blessed be the Lord God of 
Israel, from this time forth for evermore." I called 
again an hour after. We found his body quite w T orn out, 
and his voice lost. But his soul was full of joy and love, 
rejoicing in hope of the glory of God. 

I am now in as good health (thanks be to God!) as I 
ever was since I remember, and I believe shall be so as 
long as I live; for I do not expect to have a lingering 
death. The reasons that induce me to think I shall not 
live long old are such 3s you would not apprehend to be 
of any weight. I am under no concern on this head. Let 
my Master see to it. O may the God of love be with 
you and my sister more and more ! 

I am, dear brother, your ever affectionate brother. 



286 Selections from Wesley. 



TO HIS BROTHER CHARLES. 

[ Works, vi, 663.] 

London, December 26, 1761. 

Dear Brother, — Spend as many hours in the congre- 
gation as you can : but exercise alone will strengthen your 
lungs; or electrifying, which I wonder you did not try 
long ago. Never start at its being a quack medicine. I 
desire no other; particularly since I was so nearly 
murdered by being cured of my ague secundum artem 
[scientifically]. You should always (and I hope you 
do) write standing and sloping. 

We are always in danger of enthusiasm: but I think 
no more now than anv time these twenty years. The 

ml J m< 

word of God runs indeed; and loving faith spreads on 
every side. Do not take my word, or any one's else; 
but come and see. It is good to be in London now. 

It is impossible for me to correct my own books. I 
sometimes think it strange, that I have not one preacher 
that will and can. I think every one of them owes me 
so much service. 

Pray tell R. Sheen, I am hugely displeased at his re- 
printing the Nativity Hymns, and omitting the very best 
hymn in the collection, — 

" All glory to God in the sky," &c. 

I beg they may never more be printed without it. Omit 
one or two and I will thank you. They are namby-pambi- 
cal. I wish you would give us two or three invitatory 
hymns. We want such exceedingly. My love to Sally. 
My wife gains ground. Adieu! 



To His Brother Charles. 



287 



TO THE SAME. 

[Works > vi, 669-70.] 

Athlone, June 21, 1767. 

Dear Brother, — For some time I have had many 
thoughts concerning the work of God in these kingdoms. 
I have been surprised that it has spread so far ; and that 
it has spread no farther. And what hindered? Surely 
the design of God was, to "bow a nation to his sway:" 
instead of which, there is still only a Christian here and 
there; and the rest are yet in the shadow of death: al- 
though those who would profit by us have need to make 
haste, as we are not likely to serve them long. 

What, indeed, has hindered? I want to consider this. 
And must we not first say, Nos Consules [We the 
chiefs] ? If we were more holy in heart and life, thor- 
oughly devoted to God, would not all the preachers catch 
our fire and carry it with them throughout the land ? Is 
not the next hinderance, the littleness of grace (rather 
than of gifts) in a considerable part of our preachers? 
They have not the whole mind that was in Christ ; they 
do not steadily walk as he walked. And therefore the 
hand of the Lord is stayed; though not altogether; 
though he does work still : but it is not in such a degree 
as he surely would, were they holy as He that hath sent 
them is holy. 

Is not the third hinderance the littleness of grace in the 
generality of the people ? Therefore, they pray little, and 
with little fervency, for a general blessing ; and therefore 
their prayer has little power with God. It does not, as 
once, shut and open heaven. Add to this, that as there 
is much of the spirit of the world in their hearts, so there 
is much conformity to the world in their lives. They 
ought to be both burning and shining lights; but they 
neither burn nor shine. They are not true to the rules 



288 



Selections from Wesley. 



they profess to observe ; they are not holy in all manner 
of conversation. Nay, many of them are salt that has lost 
its savour; the little savour they once had. Wherewith 
then shall the rest of the land be seasoned ? What wonder 
that their neighbours are as unholy as ever ? 

But what can be done to remedy this? I wish you 
would give an attentive reading to the Minutes of the 
last conference, and see if it will not be worth our while 
to enforce them with all our might. We have weight 
enough, and can enforce them. I know not who can and 
will when we are gone. Let us now fix things on as firm 
a foundation as possible, and not depend upon seeing 
another conference. 

Richard Bourke, John Dillon, and one or two more in 
this kingdom, are truly devoted men ; so are a few of the 
preachers in England. Si sic omnes [O that all were 
so] ! What would be able to stand before them ? 

How go you on in London? How is Mr. Whitefield, 
ancf my Lady, and Mr. Madan, and Romaine, and Ber- 
ridge? Do you converse with those that are most alive, 
and sparingly and warily with them that are dead while 
they live? 

I hope Sally and your young ones are well. O what 
a work is it to train up children for heaven ! 

Peace be with you and yours! Eppcj<ro [Farewell]. 



FROM LETTERS TO HIS BROTHER CHARLES. 

[1768-1772. Works, vi, 671-5.] 

I am at my wit's end with regard to two things, — the 
Church, and Christian perfection. Unless both you and 
I stand in the gap in good earnest, the Methodists will 
drop them both. Talking will not avail. We must do 
or be borne away. Will you set shoulder to shoulder? 
If so, think deeply upon the matter, and tell me what can 



To His Brother Charles. 



289 



be done. Age, viresto! nervos intendas tuos [Come 
on, act the man ! do your utmost] . Peace be with you and 
yours! Adieu. . . , 

But what shall we do ? I think it is high time that you 
and I, at least, should come to a point. Shall we go on 
in asserting perfection against all the world? Or shall 
we quietly let it drop? We really must do one or the 
other; and, I apprehend, the sooner the better. What 
shall we jointly and explicitly maintain (and recommend 
to all our preachers), concerning the nature, the time 
(now, or by and by), and the manner of it? instantaneous, 
or not?* I am weary of intestine war; of preachers 
quoting one of us against the other. At length, let us -fix 
something for good and all ; either the same as formerly, 
or different from it. Eppuco [Farewell]. ... 

I find almost all our preachers, in every circuit, have 
done with Christian perfection. They say, they believe 
it; but they never preach it; or not once in a quarter. 
What is to be done? Shall we let it drop, or make a 
point of it? 

O what a thing it is to have cur am animarum [the care 
of souls] ! You and I are called to this; to save souls 
from death ; to watch over them as those that must give 
account! If our office implied no more than preaching 
a few times in a week, I could play with it : so might you. 
But how small a part of our duty (yours as well as mine) 
is this? God says to you, as well as me, "Do all thou 



* " At many times our advances in the race that is set before us are 
clear and perceptible ; at other times they are no more perceptible (at 
least to ourselves) than the growth of a tree. At any time you may 
pray,— 

' Strength and comfort from thy word, 
Imperceptibly supply.' 

And when you perceive nothing, it does not follow that the work of 
God stands still in your soul ; especially while your desire is unto him, 
and while you choose him for your portion." — Letter to a Young Dis- 
ciple > 1773. Works, vii, 93-4. 
19 



290 



Selections from Wesley. 



canst, be it more or less, to save the souls for whom my 
Son has died." Let this voice be ever sounding in our 
ears; then shall we give up our account with joy. Eia 
age, rumpe moras [Come, come on, make no delay] ! 
I am ashamed of my indolence and inactivity. The good 
Lord help us both ! Adieu ! EppwaOe [Fare ye well], . . . 

I often cry out, Vitce me redde prior [Restore me to 
my former mode of life] ! Let me be again an Oxford 
Methodist! I am often in doubt whether it would not 
be best for me to resume all my Oxford rules, great and 
small. I did then walk closely with God, and redeem the 
time. But what have I been doing these thirty years ?* 
My love to all. Adieu ! 



r TO MR. RICHARD TOMPSON.f 

[ Works, vi, 106.] 

June 28, 1755. 

Some days since, I received your favour of the 22A 
instant, which came exceeding seasonably; for I was 
just revising my Notes on the fifth chapter of the Ro- 
mans: one of which I found, upon a closer inspection, 
seemed to assert such an imputation of Adam's sin to his 
posterity, as might make way for the "horrible decree/' 
I therefore struck it out immediately ; as I would willingly 
do whatsoever should appear to be any way inconsistent 

* " To this day, I have abundantly more temptation to lukewarmness 
than to impetuosity; to be a saunterer inter sylvas Academicas, [among 
Academic shades], a philosophical sluggard, than an itinerant preacher. 
And, in fact, what I now do is so exceeding little, compared with what 
I am convinced I ought to do, that I am often ashamed before God, and 
know not how to lift up mine eyes to the height of heaven ! " — Letter to 
Mr. John Smith, 1746. Works, vi, 633. 

f This person was a member of the Methodist Society at an early 
period after its formation. He afterward separated himself from his old 
friends, and questioned the truth of some of their religious tenets ; espe- 
cially the witness of the Spirit, and Christian perfection. He addressed 
several letters to Mr. Wesley, under the assumed name of P. V.— Edit. 



To Mr. John Trembath. 291 



with that grand principle, "The Lord is loving to every 
man ; and his mercy is over all his works." 

If you have observed any thing in any of the tracts I 
have published, which you think is not agreeable to Scrip- 
ture and reason, you will oblige me by pointing it out, 
and by communicating to me any remarks you have oc- 
casionally made. I seek two things in this world, — 
truth and love. Whoever assists me in this search is a 
friend indeed, whether personally known, or unknown, 
to, sir, 

Your humble servant. 



TO MR. JOHN TREMBATH. 

[Works, vi, 749-50.] 

Cork, August 17, 1760. 

My Dear Brother,— The conversation I had with you 
yesterday in the afternoon, gave me a good deal of satis- 
faction. As to some things which I had heard (with 
regard to your wasting your substance, drinking intem- 
perately, and wronging the poor people at Silberton), I 
am persuaded they were mistakes ; as I suppose it was, 
that you converse much with careless, unawakened people. 
And I trust you will be more and more cautious in all 
these respects, abstaining from the very appearance of 
evil. 

That you had not always attended the preaching when 
you might have done it, you allowed ; but seemed deter- 
mined to remove that objection ; as well as the other, of 
using such exercises or diversions as give offence to 
your brethren. I believe you will likewise endeavour to 
avoid light and trifling conversation, and to talk and be- 
have in all company with that seriousness and useful- 
ness which become a preacher of the Gospel. 



292 



Selections from Wesley. 



Certainly some years ago you was alive to God. You 
experienced the life and power of religion. And does 
not God intend that the trials you meet with should bring 
you back to this ? You cannot stand still ; you know this 
is impossible. You must go forward or backward. 
Either you must recover that power, and be a Christian 
altogether, or in a while you will have neither power nor 
form, inside nor outside. 

Extremely opposite both to one and the other, is that 
aptness to ridicule others, to make them contemptible, 
by exposing their real or supposed foibles. This I would 
earnestly advise you to avoid. It hurts yourself ; it hurts 
the hearers; and it greatly hurts those who are so ex- 
posed, and tends to make them your irreconcilable 
enemies. It has also sometimes betrayed you into speak- 
ing what was not strictly true. O beware of this above 
all things ! Never amplify, never exaggerate any thing. 
Be rigorous in adhering to truth. Be exemplary therein. 
Whatever has been in time past, let all men now know, 
that John Trembath abhors lying; that he never prom- 
ises any thing which he does not perform ; that his word 
is equal to his bond. I pray be exact in this. Be a 
pattern of truth, sincerity, and godly simplicity. 

What has exceedingly hurt you in time past, nay, and 
I fear, to this day, is, want of reading. I scarce ever knew 
a preacher read so little. And perhaps, by neglecting it, 
you have lost the taste for it. Hence your talent in preach- 
ing does not increase. It is just the same as it was seven 
years ago. It is lively, but not deep; there is little 
variety; there is no compass of thought. Reading only 
can supply this, with meditation and daily prayer. You 
wrong yourself greatly by omitting this. You can never 
be a deep preacher without it, any more than a thorough 
Christian. O begin! Fix some part of every day for 
private exercises. You may acquire the taste which you 
have not: what is tedious at first, will afterward be 



To Lady Maxwell. 



293 



pleasant. Whether you like it or no, read and pray daily. 
It is for your life; there is no other way; else you will 
be a trifler all your days, and a pretty, superficial preacher. 
Do justice to your own soul ; give it time and means to 
grow. Do not starve yourself any longer. Take up your 
cross and be a Christian altogether. Then will all the 
children of God rejoice (not grieve) over you; and, in 
particular, 

Yours, &c. 

TO LADY MAXWELL. 

[Works, vii, 15-16.] 

Newcastle-upon-Tyne, June 20, 1764. 

Will it be agreeable to my dear Lady Maxwell, that 
I trouble her with a letter so soon ? and that I write with 
so little ceremony? that I use no compliment, but all 
plainness of speech? If it be not, you must tell me so, 
and I shall know better how to speak for the time to 
come. Indeed, it would be unpleasing to me to use re- 
serve: The regard I feel for you strongly inclines me 
to "think aloud," to tell you every thought which rises 
in my heart. I think God has taken unusual pains, so to 
speak, to make you a Christian; a Christian indeed, not 
in name ; worshipping God in spirit and in truth ; having 
in you the mind that was in Christ, and walking as 
Christ also walked. He has given you affliction upon af- 
fliction; he has used every possible means to unhinge 
your soul from things of earth, that it might fix on him 
alone. How far the design of his love has succeeded, 
I could not well judge from a short conversation. Your 
ladyship will therefore give me leave to inquire, Is the 
heaviness you frequently feel merely owing to weakness 
of body, and the loss of near relations ? I will hope it is 
not, It might, indeed, at first spring from these outward 



294 Selections from Wesley. 



pressures. But did not the gracious Spirit of God strike 
in, and take occasion from these to convince you of sin, of 
unbelief, of the want of Christ ? And is not the sense of 
this one great cause, if not the greatest, of your present 
distress? If so, the greatest danger is, either that you 
should stifle that conviction, not suffering yourself to be 
convinced that you are all sin, the chief of sinners; or, 
that you should heal the wound slightly, that you should 
rest before you know Christ is yours, before his Spirit 
witnesses with your spirit, that you are a child of God. 
My dear lady, be not afraid to know yourself; yea, to 
know yourself as you are known. How soon, then, will 
you know your Advocate with the Father, Jesus Christ 
the righteous! And why not this day? Why not this 
hour? If you feel your w r ant, I beseech the God and 
Father of our Lord Jesus Christ to look upon you now ! 
O give thy servant power to believe ! to see and feel how 
thou hast loved her! Now let her sink down into the 
arms of thy love; and say unto her soul, "I am thy sal- 
vation/' 

With regard to particular advices, I know not how far 
your ladyship would have me to proceed. I would not be 
backward to do any thing in my power ; and yet I would 
not obtrude. But in any respect you may command, 
My dear lady, 
Your ladyship's affectionate servant. 



TO THE SAME/ 

[Works, vii, 25.] 

London, February 8, 1772. 
My Dear Lady, — I commend you for meddling with 
points of controversy as little as possible. It is abundant- 
ly easier to lose our love in that rough field, than to find 
truth. This consideration has made me exceedingly 



To Lady Maxwell. 



295 



thankful to God for giving me a respite from polemical 
labors. I am glad he has given to others both the power 
and the will to answer them that trouble me; so that I 
may not always be forced to hold my weapons in one 
hand, while I am building with the other. — I rejoice, like- 
wise, not only in the abilities, but in the temper, of Mr. 
Fletcher. He writes as he lives: I cannot say that I 
know such another clergyman in England or Ireland. He 
is all fire; but it is the fire of love. His writings, like 
his constant conversation, breathe nothing else, to those 
who read him with an impartial eye. And although Mr. 
Shirley scruples not to charge him with using subtility 
and metaphysical distinctions, yet he abundantly clears 
himself of this charge, in the "Second Check to Antino- 
mianism." Such the last letters are styled, and with great 
propriety; for such they have really been. They have 
given a considerable check to those, who were every 
where making void the law through faith; setting "the 
righteousness of Christ" in opposition to the law of 
Christ, and teaching that "without holiness any man may 
see the Lord." 

Notwithstanding both outward and inward trials, I 
trust you are still on the borders of perfect love. For the 
Lord is nigh! 

" See the Lord thy Keeper stand 
Omnipotently near ! 
Lo ! he holds thee by thy hand, 
And banishes thy fear ! " 

You have no need of fear. Hope unto the end ! Are not 
all things possible to him that believeth ? Dare to believe ! 
Seize a blessing now! The Lord increase your faith! 
In this prayer I know you join with, 

My dear lady, 

Your ever affectionate servant. 



296 



Selections from Wesley. 



TO THE SAME. 

\Works^ vii, 27.] 

London, August 8, 1788. 

My Dear Lady, — It is certain, many persons both in 
Scotland and England would be well pleased to have the 
same preachers always. But we cannot forsake the plan 
of acting which we have followed from the beginning. 
For fifty years God has been pleased to bless the itinerant 
plan ; the last year most of all : it must not be altered, till 
I am removed; and I hope will remain till our Lord 
comes to reign upon earth. 

I do not know (unless it unfits us for the duties of life) 
that we can have too great a sensibility of human pain. 
Methinks I should be afraid of losing any degree of this 
sensibility. I had a son-in-law (now in Abraham's 
bosom) who quitted his profession, that of a surgeon, 
for that very reason; because he said it made him less 
sensible of human pain. And I have known exceeding 
few persons who have carried this tenderness of spirit 
to excess. I recollect but one who was constrained to 
leave off, in a great measure, visiting the sick, because 
he could not see any one in pain without fainting away. 
Mr. Charles Perronet was the first person I was acquaint- 
ed with who was favored with the same experience as the 
Marquis de Renty, with regard to the ever-blessed Trin- 
ity; Miss Ritchie was the second; Miss Roe (now Mrs. 
Rogers) the third. I have as yet found but a few in- 
stances ; so that this is not, as I was at first apt to sup- 
pose, the common privilege of all that are "perfect in 
love." 

Pardon me, my dear friend, for my heart is tenderly 
concerned for you, if I mention one fear I have concern- 
ing you, lest on conversing with some, you should be in 
any degree warped from Christian simplicity. O do not 



To the Rev. Mr. Venn. 



297 



wish to hide that you are a Methodist ! Surely it is best 
to appear just what you are. I believe you will receive 
this as a proof of the sincerity with which I am, 
My dear lady, 

Your ever affectionate servant. 



TO THE REV. MR. VENN. 

\_Works, vii, 303~5-] 

Birmingham, June 22, 1765. 

Reverend and Dear Sir,, — Having at length a few 
hours to spare, I sit down to answer your last, which 
was particularly acceptable to me, because it was wrote 
with so great openness. I shall write with the same. And 
herein you and I are just fit to converse together ; because 
we both like to speak blunt and plain, without going a 
great way round about. I shall likewise take this oppor- 
tunity of explaining myself on some other heads. I want 
you to understand me inside and out. Then I say, Sic 
sum: Si placeo, utere [Thus I am : if you like me, use me] . 

Were I allowed to boast myself a little, I would say, 
I want no man living, I mean, none but those who are 
now connected with me, and who bless God for that con- 
nection. With these I am able to go through every part 
of the work to which I am called. Yet I have laboured 
after union with all whom I believe to be united with 
Christ. I have sought it again and again; but in vain. 
They were resolved to stand aloof. And when one and 
another sincere minister of Christ has been inclined to 
come nearer to me, others have diligently kept them off, 
as though thereby they did God service. 

To this poor end the doctrine of perfection has been 
brought in, head and shoulders. And when such con- 
cessions were made as would abundantly satisfy any fair 



298 



Selections from Wesley, 



and candid man, they were no nearer, — rather farther off ; 
for they had no desire to be satisfied. To make this dear 
breach wider and wider, stories were carefully gleaned 
up, improved, yea, invented and retailed, both concerning 
me and "the perfect ones." And when any thing very bad 
has come to hand, some have rejoiced as though they 
had found great spoils. 

By this means chiefly, the distance between you and me 
has increased ever since you came to Huddersfield ; and 
perhaps it has not been lessened by that honest, well- 
meaning man, Mr. Burnet, and by others, who have 
talked largely of the dogmaticalness, love of power, 
errors, and irregularities. My dogmaticalness is neither 
more nor less than a custom of coming to the point at 
once, and telling my mind flat and plain, without any 
preface or ceremony. I could indeed premise something 
of my own imbecility, littleness of judgment, and the like ; 
but, First, I have no time to lose, I must despatch the 
matter as soon as possible. Secondly, I do not think it 
frank or ingenuous. I think these prefaces are mere 
artifice. 

The power I have, I never sought.* It was the unde- 
sired, unexpected result of the work God was pleased to 
work by me. I have a thousand times sought to devolve 
it on others ; but as yet I cannot. I therefore suffer it till 
I can find any to ease me of my burden. 

If any one will convince me of my errors, I will heartily 
thank him. I believe all the Bible, as far as I understand 
it, and am ready to be convinced. If I am a heretic, I 
became such by reading the Bible. All my notions I drew 
from thence ; and with little help from men, unless in the 
single point of justification by faith. But I impose my 
notions upon none : I will be bold to say, there is no man 
living farther from it. I make no opinion the term of 

*"I fear and shun, not desire, authority of any kind/' — Letter to Mr- 
Joseph Benson, 1770. Works, vii, 69. 



To the Rev. Mr. Venn. 



299 



union with any man : I think and let think. What I want 
is, holiness of heart and life. They who have this are 
my brother, sister, and mother. 

"But you hold perfection." True; that is loving God 
with all our heart, and serving him with all our strength. 
I teach nothing more, nothing less, than this. And what- 
ever infirmity, defect, avofiia, is consistent with this, 
any man may teach, and I shall not contradict him. 

As to irregularity, I hope none of those who cause it 
do then complain of it. Will they throw a man into the 
dirt, and beat him because he is dirty ? Of all men living, 
those clergymen ought not to complain, who believe I 
preach the Gospel as to the substance of it. If they do 
not ask me to preach in their churches, they are account- 
able for my preaching in the fields. 

I come now directly to your letter, in hopes of estab- 
lishing a good understanding between us. I agreed to 
suspend, for a twelvemonth, our stated preaching at Hud- 
dersfield, which had been there these many years. If this 
answered your end, I am glad : my end it did not answer 
at all. Instead of coming nearer to me, you got farther 
off. I heard of it from every quarter, though few knew 
that I did; for I saw no cause to speak against you, 
because you did against me. I wanted you to do more, 
not less, good, and therefore durst not do or say any 
thing to hinder it. And lest I should hinder it, I will 
make a farther trial, and suspend the preaching at Hud- 
dersfield for another year. 

To clear the case between us a little farther. I must 
now adopt your words : "I, no less than you, preach justi- 
fication by faith only, the absolute necessity of holiness, 
the increasing mortification of sin, and rejection of all 
past experiences and attainments. I abhor, as you do, 
all Antinomian abuse of the doctrine of Christ, and desire 
to see my people walking even as he walked. Is it then 
worth while, in order to gratify a few bigoted persons, 



300 



Selections from Wesley. 



or for the sake of the minute differences between us, to 
encourage all the train of evils which follow contention 
for opinions, in little matters as much as in great ?" 

If I was as strenuous with regard to perfection on 
one side, as you have been on the other, I should deny 
you to be a sufficient preacher ; but this I never did. And 
yet I assure you, I can advance such reasons for all I 
teach as would puzzle you and all that condemn me to 
answer ; but I am sick of disputing. Let them beat the air 
and triumph without an opponent. 

"None," you say, "preach in your houses, who do not 
hold the very same doctrine with you." This is not ex- 
actly the case. You are welcome to preach in any of 
those houses; as I know we agree in the main points; 
and whereinsoever we differ, you would not preach there 
contrary to me. "But would it not give you pain to have 
any other teacher come among those committed to your 
charge, so as to have your plan disconcerted, your 
labours depreciated, and the affections of your flock alien- 
ated?" It has given me pain when I had reason to fear 
this was done, both at Leeds, Birstal, and elsewhere. And 
I was "under a temptation of speaking against you;" 
but I refrained even among my intimate friends. So far 
was I from publicly warning my people against one I 
firmly believed to be much better than myself. 

Indeed I trust "the bad blood is now taken away." 
Let it return no more. Let us begin such a correspond- 
ence as has never been yet ; and let us avow it before all 
mankind. Not content with not weakening each other's 
hands, or speaking against each other, directly or in- 
directly (which may be effectually done under the notion 
of exposing this and that error), let us defend each other's 
characters to the uttermost against either ill or well mean- 
ing evil speakers. I am not satisfied with, "Be very civil 
to the Methodists, but have nothing to do with them." 
No: I desire to have a league offensive and defensive 



To Mr. Thomas Rankin. 



301 



with every soldier of Christ. We have not only one faith, 
one hope, one Lord, but are directly engaged in one war- 
fare. We are carrying the war into the devil's own quar- 
ters, who therefore summons all his hosts to war. Come 
then, ye that love him, to the help of the Lord, to the 
help of the Lord against the mighty ! I am now well nigh 
miles emeritus senex, sexagenarius [an old soldier who 
has served out his time and is entitled to his discharge, — 
a sexagenarian] ; yet I trust to fight a little longer. Come 
and strengthen the hands, till you supply the place, of 
your weak, but affectionate brother, 

John Wesley. 
TO MR. THOMAS RANKIN. 

[Works y vii, 7.] 

St. John's, September 11, 1765. 

Dear Tommy, — There is a good work in Cornwall. 
But where the great work goes on well, we should take 
care to be exact in little things. 

I will tell you several of these, just as they occur to 
my mind. Grace Paddy, at Redruth, met in the select 
society, though she wore a large glittering necklace, and 
met no band. 

They sing all over Cornwall a tune so full of repetitions 
and flourishes, that it can scarce be sung with devotion. 
It is to those words, — 

44 Praise the Lord, ye blessed ones." 

Away with it. Let it be heard no more. 

They cannot sing our old common tunes. Teach these 
every where. Take pains herein. 

The societies are not half supplied with books ; not even 
with Jane Cooper's Letters, or the two or three sermons 
which I printed last year : No, not with the shilling hymn 
book, or "Primitive Physic." 



302 



Selections from Wesley. 



They almost universally neglect fasting. 

The preaching houses are miserable, even the new ones. 
They have neither light nor air sufficient ; and they are 
far, far too low, and too small. Look at Yarm house. 

We have need to use all the common sense God has 
given us, as well as all the grace. I am, dear Tommy, 
Your affectionate friend and brother. 

Recommend the Notes on the Old Testament in good 
earnest. Every society, as a society, should subscribe. 
Remind them, every where, that two, four, or six might 
join together for a copy, and bring the money to their 
leader weekly. 



TO THE SAME. 

[ Works, vii, 10.] 

Clarmain, near Armagh, June 13, 1775. 

Dear Tommy, — I am afraid our correspondence for 
the time to come will be more uncertain than ever ; since 
the sword is drawn: and it is well if they have not on 
both sides thrown away the scabbard. What will the end 
of these things be, either in Europe or America? It 
seems, huge confusion and distress, such as neither we nor 
our fathers had known! But it is enough, if all issues 
in glory to God, and peace and good will among men. 

I am sorry for poor T. R. I well hoped God had 
thoroughly healed his backsliding, and so lifted up his 
head that he would have fallen no more. But the case 
is not desperate yet: you must in nowise give him up. 
I have scarcely ever known an habitual drunkard finally 
reclaimed, before he had relapsed more than once or 
twice. Your point is, First, save him from the occasions 
of sin: then incite him, not to cast away hope. Nothing 
but this, despair of conquering, can totally destroy him. 



To Mrs. Emma Moon. 



303 



As long as he keeps up the faintest hope, he will strive 
against sin. 

My brother wrote me word, that he had received a 
copy of the tract that you have written. Something of 
the kind may be very seasonable. Never had America 
such a call to repentance. For unless general reforma- 
tion prevent general destruction, what a scene will soon 
be opened! Ruin and desolation must soon overspread 
the land, and fair houses be turned into ruinous heaps. 
But what are those strange phenomena which you speak 
of? Send me an account of just so much as you can de- 
pend upon. 

Should not you appoint in America (as we do in Eng- 
land and Ireland), one or more general days of fasting 
and prayer ? I am, dear Tommy, 

Your affectionate friend and brother. 



TO MRS. EMMA MOON, OF YARM. 

[Works, vi, 762-3.] 

London, January 24, 1768. 

My Dear Sister, — Formerly, when persons reproached 
me for doing thus and thus, I have very frequently said, 
"In truth, I have not done it yet; but by the grace of 
God, I will." This seems to be the very case with you. 
You are accused for what you did not, but ought to have 
done. You ought to have informed me from time to time, 
not indeed of trifles, or idle reports, but of things which 
you judged to be a real hinderance to the work of God. 
And God permitted you to be reminded of this omission 
by those who intended nothing less. 

Opposition from their brethren has been one cause why 
so many who were set free have not retained their liberty. 
But perhaps there was another more general cause : they 
had not proper help. One just saved from sin is like anew r - 



304 



Selections from Wesley. 



born child, and needs as careful nursing. But these had 
it not. How few were as nursing fathers! How few 
cherished them as a nurse her own children ! So that the 
greater part were weakened, if not destroyed, before their 
sinews were knit, for want of that prudent and tender 
care which their state necessarily required. Do all that 
you can to cherish them that are left ; and never forget 

Your affectionate brother. 



TO MR, JOHN MASON. 

[Works, vii, 96.] 

Pembroke, August 6, 1768. 

My Dear Brother, — I would advise to make a longer 
trial of Kinsale. I am still in hope that good will be 
done there. And there has been considerable good done 
at Bandon; and will be more, if the preachers do not 
coop themselves up in the house. But no great good 
will be done at any place without field preaching. I hope 
you labour to keep the bands regular in every place, which 
cannot be done without a good deal of care and pains. 
Take pains, likewise, with the children, and in visiting 
from house to house ; else you will see little fruit of your 
labour. I believe it will be best to change the preachers 
more frequently. I am 

Your affectionate friend and brother. 



TO THE SAME. 

[Works, vii, 98.] 

Near London, January 13, 1790. 

My Dear Brother, — As long as I live, the people 
shall have no share in choosing either stewards or leaders 



To Mr. Joseph Benson. 



305 



among the Methodists. We have not, and never had, 
any such custom. We are no republicans, and never in- 
tend to be. It would be better for those that are so 
minded to go quietly away. I have been uniform both in 
doctrine and discipline for above these fifty years; and 
it is a little too late for me to turn into a new path now 
I am grey-headed. Neither good old brother Pascoe 
(God bless him) expects it from me, nor brother Wood, 
nor brother Flamank. If you and I should be called 
hence this year, we may bless God that we have not lived 
in vain. Come, let us have a few more strokes at Satan's 
kingdom, and then we shall depart in peace ! 
I am 

Your affectionate friend and brother. 



TO MR. JOSEPH BENSON. 

[Works, vii, 67.] 

Shoreham, December 22, 1768. 

My Dear Joseph, — You do not quite take my meaning 
yet. When I recommend to any one a method or scheme 
of study, I do not barely consider this or that book sepa- 
rately, but in conjunction with the rest. And what I 
recommend I know ; I know both the style and sentiments 
of each author; and how he will confirm or illustrate 
what goes before, and prepare for what comes after. 
Now, supposing Mr. Stonehouse, Roquet, or any other, 
to have ever so great learning and judgment, yet he does 
not enter into my plan. He does not comprehend my 
views, nor keep his eye fixed on the same point. There- 
fore, I must insist upon it, the interposing other books 
between these, till you have read them through, is not 
good husbandry. It is not making your time and pains 
go so far as they might go. If you want more books, let 
me recommend more, who best understand my own 
20 



306 



Selections from Wesley. 



scheme.* And do not ramble, however learned the per- 
sons may be that advise you so to do. This does indulge 
curiosity, but does not minister to real improvement, as a 
stricter method would do. No; you would gain more 
clearness and strength of judgment by reading those 
Latin and Greek books (compared with which most of 
the English are whipped syllabub), than by fourscore 
modern books. I have seen the proof, as none of your 
Bristol friends have done, or can do. Therefore, I advise 
you again, Keep to your plan (though this implies con- 
tinual self denial), if you would improve your under- 
standing to the highest degree of which it is capable. I 
am, dear Joseph, Your affectionate brother. 



TO THE SAME. 

[ Works, vii, 80.] 

Warrington, May 21, 1781. 
Dear Joseph, — As I have not leisure myself, I am ex- 
ceeding glad that you have entered into the lists with Mr. 

A . And I am in hopes you will "reply at large/' to 

all his cavils and objections. If he cites any thing from 
me, you should answer simply, "I never undertook to de- 
fend every sentiment of Mr. W 's. He does not ex- 
pect or desire it. He wishes me and every man to think 
for himself." 

If you remember, I do not insist on the term impres- 
sion. I say again, I will thank any one that will find a 
better ; be it discovery, manifestation, deep sense, or what- 
ever it may. That some consciousness of our being in 
favour with God is joined with Christian faith, I cannot 

* '* But beware you be not swallowed up in books : an ounce of love 
is worth a pound of knowledge." — Letter to Mr. Joseph Benson, 1768. 
Works, vii, 67. 

** Many persons are in danger of reading too little : you are in dan- 
ger of reading too much." — Letter to Mr. Joseph Benson, 1774. Works, 
vii, 74- 



To Mrs. Crosby. 



307 



doubt ; but it is not the essence of it. A consciousness of 
pardon cannot be the condition of pardon. 

But I am still more glad that you have some thoughts 
of answering that pernicious book of poor Mr. Madan. 
Analyze it first with the postscript; then overturn it 
thoroughly, from the beginning to the end. You may 
steer between the extremes of too much roughness, and 
too much smoothness. And see that you are plain enough 
for women and pretty gentlemen. I allow you a hundred 
pages. I am, dear Joseph, 

Your affectionate friend and brother. 



TO MRS. CROSBY. 

[Works, vii, 29.] 

Chester, March 18, 1769. 

My Dear Sister, — The westerly winds detain me 
here, I care not how long: good is the will of the Lord. 
When I am in Ireland, you have only to direct to Dublin, 
and the letter will find me. 

I advise you, as I did Grace Walton formerly, 1. Pray 
in private or public, as much as you can. 2. Even in 
public, you may properly enough intermix short exhorta- 
tions with prayer ; but keep as far from what is called 
preaching as you can : therefore, never take a text ; never 
speak in a continued discourse, without some break, above 
four or five minutes. Tell the people, "We shall have 
another prayer meeting at such a time and place." If 
Hannah Harrison had followed these few directions, she 
might have been as useful now as ever. 

As soon as you have time, write more particularly and 
circumstantially; and let S. Bosanquet do the same. 
There is now no hinderance in the way ; nothing to hinder 
your speaking as freely as you please to, 

Dear Sally, 

Your affectionate brother. 



308 



Selections from Wesley. 



TO THE SAME. 

[ Works, vii, 30.] 

Londonderry, June 13, 1771. 

My Dear Sister, — I think the strength of the cause 
rests there ; on your having an extraordinary call. So I 
am persuaded has every one of our lay preachers ; other- 
wise, I could not countenance his preaching at all. It is 
plain to me, that the whole work of God termed Metho- 
dism is an extraordinary dispensation of his providence. 
Therefore, I do not wonder if several things occur there- 
in which do not fall under ordinary rules of discipline. 
St. Paul's ordinary rule was, "I permit not a woman to 
speak in the congregation." Yet, in extraordinary cases, 
he made a few exceptions ; at Corinth in particular. 

I am, my dear sister, 

Your affectionate brother. 



TO A YOUNG DISCIPLE. 

[ Works, vii, 92.] 

Whitby, June 20, 1772. 

It is of admirable use to bear the weaknesses, nay, 
and even the faults, of the real children of God. And 
the temptations to anger which rise herefrom are often 
more profitable than any other. Yet surely, for the pres- 
ent, they are not joyous but grievous: afterward comes 
the peaceable fruit. You shall have exactly as much 
pain and as much disappointment as will be most for 
your profit, and just sufficient to 

" Keep you dead to all below, 
Only Christ resolved to know." 

Never make it matter of reasoning that you have not 
either a larger or a smaller share of suffering. You shall 



To a Young Disciple. 



« 

309 



have exactly what is best both as to kind, degree, and 
time. O what a blessing is it to be in his hand who 
"doeth all things well !" 

Of all gossiping, religious gossiping is the worst: it 
adds hypocrisy to uncharitableness, and effectually does 
the work of the devil in the name of the Lord. The 
leaders, in every society, may do much toward driving 
it out from among the Methodists. Let them, in the band 
or class, observe, I. "Now we are to talk of no absent 
person, but simply of God and our own souls." 2. "The 
rule of our conversation here is to be the rule of all our 
conversation. Let us observe it (unless in some necessa- 
rily exempt cases) at all times and in all places." If this 
be frequently inculcated, it will have an excellent effect. 

Instead of giving a caution once, as to a grown person, 
you must give it to a child ten times. By this means you 
may keep a sensible child from an improper familiarity 
with servants. Cautions should also be given frequently 
and earnestly to the servants themselves ; and they will 
not always be thrown away, if they have either grace or 
sense. 



TO THE SAME. 

[Works, vii, 94.] 

August 20, 1773. 

I often heard my own mother make the same com- 
plaint with you. She did not feel near so much as my 
father did ; but she did ten times more than he did. You 
must labour to do so much the more, and pray that God 
would supply whatever is wanting. One degree of for- 
giveness is due to every one, though impenitent ; still I 
love him as I love all men. But the other degree, where- 
by I should again receive him as a friend, is only due to 
one who says, "I repent f that is, convinces me that he 
does really repent, and is entirely changed. 



310 



Selections from Wesley. 



It is certain God has given you a talent, and I still think 
it ought to be used. I grant indeed, to be hid and to be 
still is more agreeable to flesh and blood ; but is it more 
agreeable to Him "who hath left us an example, that we 
might tread in his steps ?" 

One cannot be saved from evil tempers, without being 
devoted to God ; neither can a soul be all devoted to God, 
without being saved from sin: but it is often exceeding 
hard to judge of others, whether they are saved from all 
evil tempers, and whether they are all devoted to God, 
or not; yea, it is hard to judge of ourselves; nay, we 
cannot do it, without the anointing of the Holy One given 
for that very purpose. Out of darkness, God will com- 
mand light to shine. Be plain and open to all ; then, 
whether they are sincere or insincere, you will have a 
conscience void of offence. You find all things work 
together for good. They must, while the hairs of your 
head are all numbered. Yours affectionately. 



TO THE REV. JOHN FLETCHER. 

[Works, vi, 687-8.] 

January, 1773. 

Dear Sir, — What an amazing work has God wrought 
in these kingdoms, in less than forty years ! And it not 
only continues, but increases, throughout England, Scot- 
land, and Ireland; nay, it has lately spread into New- 
York, Pennsylvania, Virginia, Maryland, and Carolina. 
But the wise men of the w r orld say, "When Mr. Wesley 
drops, then all this is at an end!" And so it surely will, 
unless, before God calls him hence, one is found to stand 
in his place. For ova ayaddv rroXvKoipavLT]. tcolpavog 
ecru* I see more and more, unless there be one Trposarug ,f 

* It is not good that the supreme power should be lodged in many 
hands : let there be one chief governor. — Edit. 
f A person who presides over the rest, — Edit. 



To the Rev. John Fletcher. 311 



the work can never be carried on. The body of the 
preachers are not united : nor will any part of them sub- 
mit to the rest; so that either there must be one to 
preside over all, or the work will indeed come to an end. 

But who is sufficient for these things ? qualified to pre- 
side both over the preachers and people ? He must be a 
man of faith and love, and one that has a single eye to the 
advancement of the kingdom of God. He must have a 
clear understanding; a knowledge of men and things, 
particularly of the Methodist doctrine and discipline; 
a ready utterance ; diligence and activity, with a tolerable 
share of health. There must be added to these, favour 
with the people, with the Methodists in general. For 
unless God turn their eyes and their hearts toward him, 
he will be quite incapable of the work. He must likewise 
have some degree of learning; because there are many 
adversaries, learned as well as unlearned, whose mouths 
must be stopped. But this cannot be done, unless he be 
able to meet them on their own ground. 

But has God provided one so qualified? Who is he? 
Thou art the man! God has given you a measure of 
loving faith ; and a single eye to his glory. He has given 
you some knowledge of men and things ; particularly 
of the old plan of Methodism. You are blessed with some 
health, activity, and diligence ; together with a degree of 
learning. And to all these, he has lately added, by a way 
none- could have foreseen, favour both with the preachers 
and the whole people. Come out, in the name of God ! 
Come to the help of the Lord against the mighty ! Come 
while I am alive and capable of labour ! 

44 Dum super est Lachesi quod torqueat, et pedibus vie 
Porto j/ieisy nullo dextram subeunte bacillo." 
[While a remnant of the thread of life is yet unspun, and I am able to 
walk without the aid of a staff.] 

Come while I am able, God assisting, to build you up in 
faith, to ripen your gifts, and to introduce you to the 



312 



Selections from Wesley. 



people. Nil tanti [Nothing is of equal moment]. What 
possible employment can you have which is of so great 
importance ? 

But you will naturally say, "I am not equal to the 
task ; I have neither grace nor gifts for such an employ- 
ment." You say true; it is certain you have not. And 
who has ? But do you not know Him who is able to give 
them ? perhaps not at once, but rather day by day : as each 
is, so shall your strength be. "But this implies/' you may 
say, "a thousand crosses, such as I feel I am not able to 
bear." You are not able to bear them now; and they 
are not now come. Whenever they do come, will he not 
send them in due number, weight, and measure? And 
will they not all be for your profit, that you may be a 
partaker of his holiness ? 

Without conferring, therefore, with flesh and blood, 
come and strengthen the hands, comfort the heart, and 
share the labour, of 

Your affectionate friend and brother. 



TO MR. GEORGE SHADFORD. 

[Works, vii, 99-100.] 

1773. 

Dear George, — The time is arrived for you to embark 
for America. You must go down to Bristol, where you 
will meet with Thomas Rankin, Captain Webb, and his 
wife. 

I let you loose, George, on the great continent of 
America. Publish your message in the open face of the 
sun, and do all the good you can. 

I am, dear George, 

Yours affectionately. 



To Miss Bolton. 



313 



TO MISS BOLTON- 

[Works, vii, 1 16-7.] 

London, July 18, 1773. 
My Dear Sister,, — Your late conversation was exceed- 
ing pleasant to me. I had sometimes been almost inclined 
to think that your affection was lessened ; but I now be- 
lieve it is not. I trust your love is not grown cold. This 
gave me much satisfaction, though I could not but be 
concerned at seeing you so encumbered with worldly 
business. Surely it will not be so always. But God's time 
is best ! Two or three of those little things I have sent 
you : — 

' 1 With peaceful mind thy race of duty run : 
God nothing does, or suffers to be done, 
But what thou wouldst thyself, if thou couldst see 
Through all events of things as well as he. 

M Let thy repentance be without delay : 
If thou defer it to another day, 
Thou must repent for a day more of sin, 
While a day less remains to do it in. 

" Nor steel nor flint alone produces fire, 
Nor spark arises till they both conspire : 
Nor faith alone, nor works without, is right ; 
Salvation rises when they both unite, 

" If gold be offer'd thee, thou dost not say, 
4 To-morrow I will take it, not to-day : ' 
Salvation offer'd, why art thou so cool 
To let thyself become to-morrow's fool ? 

44 Prayer and thanksgiving is the vital breath 
That keeps the spirit of a man from death : 
For prayer attracts into the living soul 
The life that fills the universal whole ; 
And giving thanks is breathing forth again 
The praise of Him who is the life of men. 

44 Two different painters, artists in their way, 
Have drawn religion in her full display. 
To both she sat : one gazed at her all o'er ; 
The other fix'd upon her features more. 
Hervey has figured her with every grace 
That dress could give ; but Law has hit her face. 



314 



Selections from Wesley. 



" The specious sermons of a learned man 
Are little else than flashes in the pan. 
The mere haranguing upon what they call 
Morality, is powder without ball : 
But he who preaches with a Christian grace 
Fires at your vices, and the shot takes place. 

" Faith, Hope, and Love, were question'd what they thought 
Of future glory, which Religion taught. 
Now Faith believed it firmly to be true, 
And Hope expected so to find it too : 
Love answer'd, smiling with a conscious glow, 
* Believe ! expect ! I know it to be so.' " 

Go on in this humble, gentle love ; that you may abound 
therein more and more. Aim at nothing higher than this : 
and may the God of love still possess you whole, and 
guide your every thought, and word, and work. Con- 
tinue to pray for 

Your affectionate brother. 



TO THE SAME. 

[ Works, vii, 119.] 

London, January 9, 1789. 

My Dear Sister, — "Sir, you are troubled/' said Mr. 
Law to me, "because you do not understand how God is 
dealing with you. Perhaps if you did, it would not so 
well answer his design. He is teaching you to trust him 
farther than you can see him." He is now teaching you 
the same lesson. Hitherto you cannot understand his 
ways. But they are all mercy and truth. And though 
you do not know now what he does, you shall know 
hereafter. 

I am acquainted with several persons whom I believe 
to be saved from sin. But there is great variety in the 
manner wherein God is pleased to lead them. Some of 
them are called to act much for God; some to rejoice 
much; some to suffer much. All of these shall receive 



To Samuel Sparrow, Esq. 318 



their crown. But when the Son of Man shall come in 
his glory, the brightest crown will be given to the suffer- 
ers. Look up, thou blessed one! the time is at hand! 

I am 

Ever yours. 



TO SAMUEL SPARROW, ESQ. 

[Works, vii, 113.] 

December 28, 1773. 

Dear Sir, — . . . [My brother and I] set out upon two 
principles: 1. None go to heaven without holiness of 
heart and life: 2. Whosoever follows after this (what- 
ever his opinions be) is my "brother, and sister, and 
mother and we have not swerved a hair's breadth from 
either one or the other of these to this day. 

Thus it was, that two young men, without a name, 
without friends, without either power or fortune, "set 
out from college with principles totally different from 
those of the common people," to oppose all the world, 
learned and unlearned; to "combat popular prejudices" 
of every kind. Our first principle directly attacked all 
the wickedness, our second, all the bigotry, in the world. 
Thus they attempted a reformation, not of opinions 
(feathers, trifles not worth the naming), but of men's 
tempers and lives ; of vice in every kind ; of every thing 
contrary to justice, mercy, or truth. And for this it was, 
that they carried their lives in their hands, — that both the 
great vulgar and the small looked upon them as mad 
dogs, and treated them as such ; sometimes saying in 
terms, "Will nobody knock that mad dog on the 
head?" . . . 



316 



Selections from Wesley 



TO MR. JOHN KING.* 

[ Works, vii, 13.] 

Near Leeds, July 28, 1775. 

My Dear Brother., — Always take advice or reproof 
as a favour : it is the surest mark of love. 

I advised you once, and you took it as an affront: 
nevertheless I will do it once more. 

Scream no more, at the peril of your soul. God now 
warns you by me, whom he has set over you. Speak as 
earnestly as you can; but do not scream. Speak with 
all your heart; but with a moderate voice. It was said 
of our Lord, "He shall not cry:" the word properly 
means, He shall not scream. Herein be a follower of me, 
as I am of Christ. I often speak loud ; often vehemently ; 
but I never scream; I never strain myself; I dare not: 
I know it would be a sin against God and my own soul. 
Perhaps one reason why that good man, Thomas Walsh, 
yea, and John Manners too, were in such grievous dark- 
ness before they died, was, because they shortened their 
own lives. 

John, pray for an advisable and teachable temper! 
By nature you are very far from it: you are stubborn 
and headstrong. Your last letter was written in a very 
wrong spirit. If you cannot take advice from others, 
surely you might take it from 

Your affectionate brother. 

TO A MEMBER OF THE SOCIETY. 

[ Works, vi, 782-3.] 

February 7, 1776. 

1 have found some of the uneducated poor who have 
exquisite taste and sentiment; and many, very many, 



One of the preachers in America. — Edit. 



To a Member of the Society. 317 

of the rich who have scarcely any at all. But I do not 
speak of this: I want you to converse more, abundantly 
more, with the poorest of the people, who, if they have 
not taste, have souls, which you may forward in their 
way to heaven. And they have (many of them) faith, 
and the love of God, in a larger measure than any per- 
sons I know. Creep in among these, in spite of dirt, and 
a hundred disgusting circumstances ; and thus put off the 
gentlewoman. Do not confine your conversation to 
genteel and elegant people.* I should like this as well 
as you do: but I cannot discover a precedent for it in 
the life of our Lord, or any of his Apostles. My dear 
friend, let you and I walk as he walked. 

I now understand you with regard to the P — 's; 

but I fear in this you are too delicate. It is certain their 
preaching is attended with the power of God to the hearts 
of many; and why not to yours? Is it not owing to a 
want of simplicity? "Are you going to hear Mr. Wes- 
ley?" said a friend to Mr. Blackwell. "No," he answered, 
"I am going to hear God: I listen to him, whoever 
preaches ; otherwise I lose all my labour." 

"You will only be content to convert worlds? You 
shall hew wood, or carry brick and mortar ; and when you 
do this in obedience to the order of Providence, it shall 
be more profitable to your own soul than the other/' 
You may remember Mr. De Renty's other remark: "I 
then saw that a well-instructed Christian is never hin- 
dered by any person or thing. For whatever prevents 
his doing good works, gives him a fresh opportunity of 
submitting his will to the will of God; which at that 
time is more pleasing to God, and more profitable to his 
soul, than any thing else which he could possibly do." 



* 44 In most genteel religious people there is so strange a mixture, that 
I have seldom much confidence in them. I love the poor ; in many of 
them I find pure, genuine grace, unmixed with paint, folly, and affecta- 
tion."— Letter to Miss Furly, 1757. Works, vi, 713. 



318 



Selections from Wesley. 



Never let your expenses exceed your income. To 
servants I would give full as much as others give for the 
same service ; and not more. It is impossible to lay down 
any general rules, as to "saving all we can," and "giving 
all we can." In this, it seems, we must needs be directed, 
from time to time, by the unction of the Holy One. Evil 
spirits have undoubtedly abundance of work to do in an 
evil world; frequently in concurrence with wicked men, 
and frequently without them. 



TO THE SAME. 

[Works, vi, 784-5.] 

December 10, 1777. 

You do not at all understand my manner of life. 
Though I am always in haste, I am never in a hurry; 
because I never undertake any more work than I can 
go through with perfect calmness of spirit.* It is true, 
I travel four or five thousand miles in a year. But I 



* 14 In my last journey into the north, all my patience was put to the 
proof again and again ; and all my endeavour to please, yet without suc- 
cess. In my present journey I leap, as broke from chains. I am con- 
tent with whatever entertainment I meet with, and my companions are 
always in good humour, u because they are with me." This must be the 
spirit of all who take journeys with me. If a dinner ill dressed, a hard 
bed, a poor room, a shower of rain, or a dirty road, will put them out of 
humour, it lays a burden upon me, greater than all the rest put together. 
By the grace of God I never fret. I repine at nothing ; I am discon- 
tented with nothing. And to have persons at my ear, fretting and mur- 
muring at every thing, is like tearing the flesh off my bones. I see God 
sitting upon his throne, and ruling all things well. Although, therefore, 
I can bear this also, — to hear his government of the world continually 
found fault with (for in blaming the things which He alone can alter, we, 
in effect, blame him) ; yet it is such a burden to me as I cannot bear 
without pain ; and I bless God when it is removed. 

M The doctrine of a particular providence is what exceeding few per- 
sons understand ; at least, not practically ; so as to apply it to every 
circumstance of life. This I want, to see God acting in every thing, and 
disposing all, for his own glory and his creature's good." — Letter to Mr. 
Ebenezer Blackivdl, 1755. Works, vi, 700-1. 



To a Member of the Society. 319 



generally travel alone in my carriage ; * and, consequently, 
am as retired ten hours in a day, as if I was in a wilder- 
ness. On other days, I never spend less than three hours 
(frequently ten or twelve) in the day alone. So there are 
few persons in the kingdom who spend so many hours 
secluded from all company. Yet I find time to visit the 
sick and the poor ; and I must do it, if I believe the Bible, 
if I believe these are the marks whereby the Shepherd 
of Israel will know and judge his sheep at the great 
day; therefore, when there is time and opportunity for 
it, who can doubt but this is matter of absolute duty? 
When I was at Oxford, and lived almost like a hermit, 
I saw not how any busy man could be saved. I scarce 
thought it possible for a man to retain a Christian spirit, 
amidst the noise and bustle of the world. God taught 
me better by my own experience. I had ten times more 
business in America (that is, at intervals) than ever I had 
in my life. But it was no hinderance to silence of spirit. 

Mr. Boehm was chaplain to Prince George of Den- 
mark ; secretary to him and Queen Ann ; principal man- 
ager of almost all the public charities in the kingdom, 
and employed in numberless private charities. An inti- 
mate friend, knowing this, said to him when they were 
alone, "Sir, are you not hurt by that amazing hurry of 
business ? I have seen you in your office, surrounded with 
people, listening to one, dictating to another, and at the 
same time writing to a third: could you then retain a 
sense of the presence of God?" He answered, "All that 
company, and all that business, no more hindered or 



* t4 1 am not yet quite free from the effects of the fall which I had at 
Christmas, and perhaps never shall in this world. Sometimes my ankle, 
sometimes my knee, and frequently my shoulder, complains. But, 
blessed be God, I have strength sufficient for the work to which I am 
called. When I cannot walk any farther, I can take a horse, and now 
and then a chaise ; so that hitherto I have not been hindered from visit- 
ing any place which I purposed to see before I left London." — Letter to 
Mr. Ebenezer Btackwell, 1766. Works, vi, 707. 



320 



Selections from Wesley. 



lessened my communion with God, than if I had been all 
alone in a church kneeling before the communion table.*' 
Was it not the same case with him to whom Gregory 
Lopez said, "Go and be a hermit in Mexico ?" I am 
concerned for you; I am sorry you should be content 
with lower degrees of usefulness and holiness than you 
are called to. But I cannot help it ; so I submit ; and am 

still, my dear Miss M , 

Yours in sincere affection. 



TO MR. . 

[Works, vii, 228.] 

January, 1780. 

My Dear Brother, — You seem to me not to have well 
considered the Rules of a Helper, or the rise of Metho- 
dism. It pleased God, by me, to awaken, first my 
brother, and then a few others ; who severally desired of 
me, as a favour, that I would direct them in all things. 
After my return from Georgia, many were both awakened 
and converted to God. One, and another, and another 
of these desired to join with me as sons in the Gospel, 
to be directed by me. I drew up a few plain rules — (ob- 
serve, there was no conference in being!), and permitted 
them to join me on these conditions. Whoever, there- 
fore, violates these conditions, particularly that of being 
directed by me in the work, does, ipso facto [by the act 
itself], disjoin himself from me. This brother M. has 
done (but he cannot see that he has done amiss) ; and he 
would have it a common cause : that is, he would have 
all the preachers do the same. He thinks "they have a 
right so to do." So they have. They have a right to 
disjoin themselves from me whenever they please. But 
they cannot, in the nature of the thing, join with me any 
longer than they are directed by me. And what, if fifty 



To Bishop Lowth. 



321 



of the present preachers disjoined themselves! What 
should I lose thereby ? Only a great deal of labour and 
care, which I do not seek; but endure, because no one 
else either can or will. 

You seem likewise to have quite a wrong idea of a 
conference. For above six years after my return to Eng- 
land, there was no such thing. I then desired some of 
our preachers to meet me, in order to advise, not control, 
me. And you may observe, they had no power at all, but 
what I exercised through them. I chose to exercise the 
power which God had given me in this manner, both to 
avoid ostentation, and gently to habituate the people to 
obey them when I should be taken from their head. But 
as long as I remain with them, the fundamental rule of 
Methodism remains inviolate. As long as any preacher 
joins with me, he is to be directed by me in his work. Do 
not you see, then, that brother M., whatever his intentions 
might be, acted as wrong as wrong could be ? and that the 
representing of this as the common cause of the preach- 
ers was the way to common destruction ? the way to turn 
all their heads, and to set them in arms ? It was a blow 
at the very root of Methodism. I could not therefore 
do less than I did: it was the very least that could be 
done, for fear that evil should spread. 

I do not willingly speak of these things at all ; but I do 
it now out of necessity ; because I perceive the mind of 
you, and some others, is a little hurt by not seeing them in 
a true light. I am 

Your affectionate brother. 



TO BISHOP LOWTH. 

[Works, vii, 230-1.] 

August 10, 1780. 
My Lord, — . . . Will your lordship permit me to 
speak freely? I dare not do otherwise. I am on the verge 
21 



322 



Selections from Wesley. 



of the grave, and know not the hour when I shall drop in- 
to it. Suppose there were threescore of those missionaries 
in the country, could I in conscience recommend these 
souls to their care? Do they take any care of their own 
souls? If they do — (I speak it with concern !), I fear they 
are almost the only missionaries in America that do. My 
lord, I do not speak rashly : I have been in America ; and 
so have several with whom I have lately conversed. And 
both I and they know what manner of men the far 
greater part of these are. They are men who have neither 
the power of religion, nor the form; men that lay no 
claim to piety, nor even decency. 

Give me leave, my lord, to speak more freely still: 
perhaps it is the last time I shall trouble your lordship. 
I know your lordship's abilities and extensive learning: 
I believe, what is far more, that your lordship fears God. 
I have heard that your lordship is unfashionably diligent 
in examining the candidates for holy orders; yea, that 
your lordship is generally at the pains of examining them 
yourself. Examining them! In what respect? Why, 
whether they understand a little Latin and Greek, and can 
answer a few trite questions in the science of divinity! 
Alas, how little does this avail ! Does your lordship ex- 
amine, whether they serve Christ or Belial ? whether they 
love God or the world ? whether they ever had any serious 
thoughts about heaven or hell? whether they have any 
real desire to save their own souls, or the souls of others ? 
If not, what have they to do with holy orders? and 
what will become of the souls committed to their care? 

My lord, I do by no means despise learning : I know the 
value of it too well. But what is this, particularly in a 
Christian minister, compared to piety? What is it in a 
man that has no religion? "As a jewel in a swine's 
snout." . . . 

I do not know that Mr. Hoskins had any favour to asK 
of the society. He asked the favour of your lordship to 



To Mr. 



323 



ordain him, that he might minister to a little flock in 
America. But your lordship did not see good to ordain 
him : but your lordship did see good to ordain, and send 
into America, other persons, who knew something of 
Greek and Latin ; but who knew no more of saving souls, 
than of catching whales. 

In this respect also, I mourn for poor America ; for the 
sheep scattered up and down therein. Part of them have 
no shepherds at all, particularly in the northern colonies ; 
and the case of the rest is little better, for their own shep- 
herds pity them not. They cannot, for they have no pity 
on themselves. They take no thought or care about their 
own souls. 

Wishing your lordship every blessing from the great 
Shepherd and Bishop of souls, I remain, my lord, 

Your lordship's dutiful son and servant. 



TO MR. .* 

[Works, vii, 217-18.] 

London, November 9, 1782. 

Dear Sammy, — I abhor the thought of giving to twenty 
men the power to place or displace the preachers in their 
congregations. How would he then dare to speak an 
unpleasing truth? And, if he did, what would become 
of him? This must never be the case while I live among 
the Methodists. And Birstal is a leading case, the first 
of an avowed violation of our plan.f Therefore, the 

♦The direction of this letter is lost; but it appears to have been ad- 
dressed to Mr. Bradburn, who was then stationed in Bradford, only a 
few miles from Birstal, where an attempt was made to settle a Metho- 
dist chapel upon the plan of independency. — Edit. 

t " Whenever the trustees exert their power of 'placing and dis- 
placing preachers,' then, 

" I. Itinerant preaching is no more. When the trustees in any place 
have found and fixed a preacher they like, the rotation of preachers is at 



324 



Selections from Wesley. 



point must be carried for the Methodist preachers now or 
never ; and I alone can carry it, which I will, God being 
my helper. 

You are not a match for the silver tongue, nor brother 
Hopper. But do not, to please any of your new friends, 
forsake Your true old friend. 



TO THE COMMANDING OFFICER IN 
LOWESTOFT. 

[Works, vii, 136.] 

London, November 30, 1782. 

Sir, — I am informed by some of my friends in Lowes- 
toft, that they have been frequently disturbed at their 
public worship by some officers quartered in the town. 
Before I use any other method, I beg of you, sir, who can 
do it with a word, to prevent our being thus insulted any 
more. We are men ; we are Englishmen : as such we have 
a natural and a legal right to liberty of conscience. I 
am, sir, Your obedient servant. 



an end ; at least, till they are tired of their favourite preacher, and so 
turn him out. 

" 2. While he stays, is not the bridle in his mouth ? How dares he 
speak the full and the whole truth, since, whenever he displeases the 
trustees, he is liable to lose his bread ? How much less will he dare to 
put a trustee, though ever so ungodly, out of the society?" — The Case 
of Birstal House, 1788. Works, vii, 328. 



To Dr. Coke, Mr. Asbury. 325 



TO DR. COKE, MR. ASBURY, 

AND OUR BRETHREN IN NORTH AMERICA.* 
[Works, vii, 311-12.] 

Bristol, September 10, 1784. 

By a very uncommon train of providences many of the 
provinces of North America are totally disjoined from 
their mother country, and erected into independent states. 
The English government has no authority over them 
either civil or ecclesiastical, any more than over the 
states of Holland. A civil authority is exercised over 
them, partly by the congress, partly by the provincial 
assemblies. But no one either exercises or claims any 
ecclesiastical authority at all. In this peculiar situation 
some thousands of the inhabitants of these states desire 
my advice; and in compliance with their desire, I have 
drawn up a little sketch. 

Lord King's "Account of the Primitive Church" con- 
vinced me many years ago, that bishops and presbyters 
are the same order, and consequently have the same 
right to ordain. For many years I have been importuned, 
from time to time, to exercise this right, by ordaining 
part of our travelling preachers. But I have still refused, 
not only for peace' sake, but because I was determined 
as little as possible to violate the established order of the 
National Church to which I belonged. f 

* This document is introduced by Mr. Wesley in the following manner: 
"What is the state of our societies in North America ? A. It may best 
appear by the following letter. If any one is minded to dispute con- 
cerning diocesan episcopacy, he may : but I have better work." — Edit. 

f " Some obedience I always paid to the bishops, in obedience to the 
laws of the land. But I cannot see. that I am under any obligation to 
obey them farther than those laws require. 

*' It is in obedience to those laws, that I have never exercised in Eng- 
land the power which I believe God has given me. I firmly believe I 
am a Scriptural eiuGKotros, as much as any man in England or in Europe. 
(For the uninterrupted succession I know to be a fable, which no man 
ever did or can prove.) " — On the Church : in a Letter to the Rev, — , 
1785. Works, vii, 312. 



326 



Selections from Wesley. 



But the case is widely different between England and 
North America. Here there are bishops who have a legal 
jurisdiction: in America there are none, neither any 
parish ministers. So that for some hundred miles to- 
gether, there is none either to baptize, or to administer 
the Lord's Supper. Here, therefore, my scruples are at 
an end ; and I conceive myself at full liberty, as I violate 
no order, and invade no man's right, by appointing and 
sending labourers into the harvest. 

I have accordingly appointed Dr. Coke and Mr. Francis 
Asbury to be joint superintendents over our brethren in 
North America ; as also Richard Whatcoat and Thomas 
Vasey to act as elders among them, by baptizing and 
administering the Lord's Supper. And I have prepared 
a liturgy little differing from that of the Church of Eng- 
land (I think, the best constituted national church in the 
world), which I advise all the travelling preachers to use, 
on the Lord's day, in all the congregations, reading the 
Litany only on Wednesdays and Fridays, and praying ex- 
tempore on all other days. I also advise the elders to 
administer the Supper of the Lord on every Lord's day. 

If any one will point out a more rational and Scriptural 
way of feeding and guiding those poor sheep in the 
wilderness, I will gladly embrace it. At present, I cannot 
see any better method than that I have taken. 

It has, indeed, been proposed to desire the English 
bishops, to ordain part of our preachers for America. But 
to this I object (i.) I desired the bishop of London to 
ordain only one ; but could not prevail. (2.) If they con- 
sented, we know the slowness of their proceedings; but 
the matter admits of no delay. (3.) If they would 
ordain them now, they would likewise expect to govern 
them. And how grievously would this entangle us ! (4.) 
As our American brethren are now totally disentangled 
both from the state, and from the English hierarchy, we 
dare not entangle them again, either with the one or the 



To the Rev. Freeborn Garrettson. 327 



other. They are now at full liberty, simply to follow the 
Scriptures and the primitive church. And we judge it 
best that they should stand fast in that liberty, wherewith 
God has so strangely made them free. 

John Wesley. 



TO THE REV. FREEBORN GARRETTSON, 

OF THE METHODIST EPISCOPAL CHURCH, IN AMERICA. 

[Works, vii, 184.] 

Dublin, June 16, 1785. 

My Dear Brother, — Dr. Coke gives some account of 
you in his Journal; so that, although I have not seen 
you, I am not a stranger to your character. By all means 
send me, when you have an opportunity, a more particular 
account of your experience and travels. It is no way 
improbable that God may find out a way for you to visit 
England ; and it may be the means of your receiving more 
strength, as well as more light. It is a very desirable 
thing that the children of God should communicate their 
experience to each other ; and it is generally most profit- 
able when they can do it face to face. Till Providence 
opens a way for you to see Europe, do all you can for a 
good Master in America. 

I am glad brother Cromwell and you have undertaken 
that "labour of love'' of visiting Nova Scotia ; and doubt 
not hut you act in full concert with the little handful who 
were almost alone till you came. It will be the wisest 
way to make all those who desire to join together, thor- 
oughly acquainted with the whole Methodist plan: and 
to accustom them, from the very beginning, to the ac- 
curate observance of all our rules. Let none of them rest 
in being half Christians. Whatever they do, let them do 
it with their might ; and it will be well, as soon as any of 
them find peace with God. to exhort them to "go on to 
perfection. " The more explicitly and strongly you press 



328 



Selections from Wesley. 



all believers to aspire after full sanctification, as attainable 
now by simple faith, the more the whole work of God 
will prosper. 

I do not expect any great matters from the bishop. 
I doubt his eye is not single; and if it be not, he will 
do little good to you, or any one else. It may be a comfort 
to you that you have no need of him. You want nothing 
which he can give. 

It is a noble proposal of brother Marchington; but I 
doubt it will not take place. You do not know the state 
of the English Methodists: they do not roll in money, 
like many of the American Methodists. It is with the 
utmost difficulty that we can raise five or six hundred 
pounds a year to supply our contingent expenses ; so that 
it is entirely impracticable to raise five hundred pounds 
among them to build houses in America. It is true, they 
might do much ; but it is a sad observation, they that have 
most money have usually least grace.* 

The peace of God be with all your spirits ! I am 
Your affectionate friend and brother. 



TO THE SAME. 

[Works, vii, 186.] 

London, January 24, 1789. 

My Dear Brother, — It signifies but little where we 
are, so we are but fully employed for our good Master. 
Whether you went, therefore, to the east, it is all one, 
so you were labouring to promote his work. You are fol- 
lowing the order of his providence wherever it appeared, 
as a holy man strongly expressed it, in a kind of holy 

* " Most of those in England who have riches love money, even the 
Methodists ; at least those who are called so. The poor are the Chris- 
tians. I am quite out of conceit with almost all those who have this 
world's goods."— Letter to the Rev. Freeborn Garrettson, 1786. Works, 
vii, 185. 



To Dr. Adam Clarke. 



329 



disordered order. But there is one expression that oc- 
curs twice or thrice in yours, which gives me some con- 
cern: you speak of finding freedom to do this or that. 
This is a word much liable to be abused. If I have plain 
Scripture, or plain reason, for doing a thing, well. These 
are my rules, and my only rules. I regard not whether 
I had freedom or no. This is an unscriptural expression, 
and a very fallacious rule. I wish to be, in every point, 
great and small, a Scriptural, rational Christian. 

In one instance, formerly, you promised to send me 
your Journal. Will you break your word, because you do 
not find freedom to keep it ? Is not this enthusiasm ? O 
be not of this way of thinking ! You know not whither 
it may lead you. You are called to 

u Square your useful life below 
By reason and by grace. M 

But whatever you do with regard to me you must do 
quickly, or you will no more in this world. 

Your affectionate friend and brother. 



TO DR. ADAM CLARKE. 

[ Works, vii, 204.] 

Birmingham, March 26, 1787. 

Dear Adam, — You have reason to praise God for 
giving you such favour in the eyes of the poor people 
of Alderney. And I am in hopes our brother De Quete- 
ville will meet with a blessing in watering the seed which 
is already sown. But I observe in the map, the name of 
another island, not very far from Alderney. Are there 
none that understand English in the Isle of Sark? If 
there are, I cannot tell whether you are not a debtor to 
those poor souls also. 

If confinement hurts you, do not submit to it. Spread 
yourself abroad through all the four islands. But I 



330 Selections from Wesley. 



doubt speaking loud hurts you more, if not speaking long 
too. Beware of this for conscience' sake. Do not offer 
murder for sacrifice; but, before it be too late, take the 
advice of, dear Adam, 

Your affectionate brother. 



TO THE REV. PEARD DICKINSON. 

[ Works, vii, 101.] 

Londonderry, June 5, 1787. 

Dear Sir, — The Irish posts are not the quickest in 
the world; though I have known one travel full two 
miles in an hour. And they are not the most certain. 
Letters fail here more frequently than they do in Eng- 
land. 

Mr. Heath has need of abundance of faith and 
patience. He is in a very unpleasing situation. But this 
I am determined on; he shall not want, as long as I 
have either money or credit. He is a truly pious and a 
very amiable man : his wife and children are cast in the 
same mould. I am glad you all showed him, while he 
was in London, the respect which he well deserves. 

As the work of God increases in so many parts both of 
England and Ireland, it would be strange if there were 
no increase of it in London; especially while all the 
preachers are of one mind, and speak the same thing. 
Only do not forget strongly and explicitly to urge the 
believers to "go on to perfection." When this is con- 
stantly and earnestly done, the word is always clothed 
with power. 

Truly I claim no thanks for loving and esteeming 
Betsy Briggs; for I cannot help it. And I shall be in 
danger of quarrelling with you, if you ever love her less 
than you do now. Peace be with all your spirits ! I am 
Your affectionate friend and brother. 



To the Rev. Francis Asbury. 



331 



TO THE REV. FRANCIS ASBURY. 

[Works, vii, 187-8.] 

London, September 20, 1788. 

There is, indeed, a wide difference between the re- 
lation wherein you stand to the Americans, and the re- 
lation wherein I stand to all the Methodists. You are the 
elder brother of the American Methodists: I am, under 
God, the father of the whole family. Therefore, I 
naturally care for you all in a manner no other person 
can do. Therefore, I, in a measure, provide for you all ; 
for the supplies which Dr. Coke provides for you, he 
could not provide were it not for me, — were it not that 
I not only permit him to collect, but also support him in 
so doing. 

But, in one point, my dear brother, I am a little afraid, 
both the Doctor and you differ from me. I study to be 
little; you study to be great. I creep; you strut along. 
I found a school ; you a college ! nay, and call it after your 
own names !* O, beware ! Do not seek to be something ! 
Let me be nothing, and "Christ be all in all !" 

One instance of this, of your greatness, has given me 
great concern. How can you, how dare you, suffer your- 
self to be called bishop? I shudder, I start at the very 
thought ! Men may call me a knave or a fool, a rascal, 
a scoundrel, and I am content : but they shall never, by 
my consent, call me bishop! For my sake, for God's sake, 
for Christ's sake, put a full end to this ! Let the Presby- 
terians do what they please, but let the Methodists know 
their calling better. 

Thus, my dear Franky, I have told you all that is in 



•Cokesbury College. The name was formed from the names of its 
founders, — Coke and Asbury. — Edit. 

> ■- 

- 



Selections from Wesley. 



my heart. And let this, when I am no more seen, bear 
witness how sincerely I am 

Your affectionate friend and brother.* 



TO MRS. ADAM CLARKE. 

[Works, vii, 202-3.] 

Dumfries, June 1, 1790. 

My Dear Sister, — The great question is, What can 
be done for Adam Clarke ? Now, will you save his life ? 
Look round ; consider if there be any circuit where he can 
have much rest, and little work; or shall he and you 
spend September in my rooms at Kingswood, on condi- 
tion that he shall preach but twice a week, and ride to the 
Hot Wells every day? I think he must do this, or die; 
and I do not want him (neither do you) to run away 
from us in haste. You need not be told, that this will be 
attended with some expense : if it be, we can make it easy. 
I am apt to think this will be the best way. In the mean 
time, let him do as much as he can, and no more. It is 
probable I shall stay with you a little longer, as my 

[* The above letter, it will be perceived from its date, was written in 
the year after what has been called the leaving of Mr. Wesley's name off 
the American Minutes (1787), — a measure at which he was much grieved, 
and for which Mr. Asbury particularly had been blamed, though un- 
justly. It is known, too, that there were individuals in America un- 
friendly to Mr. Asbury, who misrepresented him to Mr. Wesley in other 
respects. . . . 

With respect to the title 44 bishop," the Rev. Henry Moore, the bi- 
ographer and long the intimate friend and companion of Mr. Wesley, 
says, — 14 Mr. Wesley well knew the difference between the office and the 
title" — 44 He gave to those ''Emoicoiroi" Episcopoi, bishops \ k 4 whom he 
ordained, the modest but highly expressive title of superintendents \ and 
desired that no other might be used." Mr. Moore adds that Mr. Wes- 
ley's objection to the title 44 bishop," arose from his "hatred of all dis- 
play ; " but he was himself obviously of opinion that in this letter to Mr. 
Asbury, Mr. Wesley had expressed himself too strongly, and rather in- 
consistently with his former admissions. 44 Did he not," says Mr. Moore, 
44 upon this occasion, a little forget what he had written in his address to 
the societies in America, after their separation from the mother country ; 



To Mrs. Adam Clarke. 



333 



strength does not much decline. I travelled yesterday 
nearly eighty miles, and preached in the evening without 
any pain.* The Lord does what pleases him. Peace be 
with all your spirits ! 

I am, my dear sister, 

Yours most affectionately. 

* They are now at full liberty simply to follow the Scriptures and the prim- 
itive Church ; and we judge it best that they should stand fast in the 
liberty wherewith God has so strangely made them free.' But the asso- 
ciation in his mind between the assumed title and the display connected 
with it in the later ages of the Church, was too strong. He could not, at 
that moment, separate the plain laborious bishops of the American socie- 
ties, where there is no legal establishment, from the dignified prelates of 
the mighty empire of Great Britain. That our brethren who are in that 
office, are true Scriptural bishops, I have no doubt at all : nor do I wish 
that the title should be relinquished, as it is grown into use, and is known 
by every person in the United States, to designate men distinguished 
only by their simplicity, and abundant labours."— See Moore's Life of 
Wesley, book viii, chap, ii.] 

* 44 From this time [i775j I have, by the grace of God, gone on in the 
same track, travelling between four and five thousand miles a year, and 
once in two years going through Great Britain and Ireland ; which, by 
the blessing of God, I am as well able to do now as I was twenty or 
thirty years ago." — A Short History of the People Called Methodists, 
1 78 1. Works, vii, 396. 

41 On the 28th of last June I finished my eightieth year. When I was 
young I had weak eyes, trembling hands, and abundance of infirmities. 
But, by the blessing of God, I have outlived them all. I have no infirm- 
ities now, but what I judge to be inseparable from flesh and blood. 
This hath God wrought. I am afraid you want the grand medicine which 
I use — exercise and change of air." — Letter to the Rev. Walter Sellon, 
1784. Works, vii, 248. 

44 My sight is so far decayed, that I can not well read a small print by 
candle light ; but I can write almost as well as ever I could : and it 
does me no harm, but rather good, to preach once or twice a day." — 
Letter to Mrs. Jane Cock, 1790. Works, vii, 210. 



334 



Selections from Wesley. 



TO ROBERT C. BRACKENBURY, ESQ., 

OF RAITHBY, LINCOLNSHIRE. 
[Works, vii, 153-4] 

Bristol, September 15, 1790. 

Dear Sir, — Your letter gave me great satisfaction. 
I wanted to hear where and how you were ; and am glad 
to find you are better in bodily health, and not weary and 
faint in your mind. My body seems nearly to have done 
its work, and to be almost worn out. Last month my 
strength was nearly gone, and I could have sat almost 
still from morning to night. But, blessed be God, I crept 
about a little, and made shift to preach once a day. On 
Monday I ventured a little farther; and after I had 
preached three times (once in the open air), I found my 
strength so restored that I could have preached again 

without inconvenience. I am glad brother D has 

more light with regard to full sanctification. This doc- 
trine is the grand depositum which God has lodged with 
the people called Methodists ; and for the sake of propa- 
gating this chiefly he appeared to have raised us up. I 
congratulate you upon sitting loose to all below ; steadfast 
in the liberty wherewith Christ has made you free. 
Moderate riding on horseback, chiefly in the south of 
England, would improve your health. If you choose to 
accompany me, in any of my little journeys on this side 
Christmas, whenever you was tired you might go into 
my carriage. I am not so ready a writer as I was once ; 
but I bless God I can scrawl a little,— enough to assure 
you that 

I am, dear sir, 

Your affectionate friend and brother. 



To the Rev. Ezekiel Cooper. 



335 



TO THE REV. EZEKIEL COOPER, 

OF PHILADELPHIA. 

[Works, vii, 237.] 

Near London, February 1, 1791. 

My Dear Brother, — Those that desire to write, or say 
any thing to me, have no time to lose ; for time has shaken 
me by the hand, and death is not far behind. But I have 
reason to be thankful for the time that is past : I felt few 
of the infirmities of old age for fourscore and six years. 
It was not till a year and a half ago that my strength and 
my sight failed. And still I am enabled to scrawl a little, 
and to creep, though I cannot run. Probably I should not 
be able to do so much, did not many of you assist me by 
your prayers. I have given a distinct account of the work 
of God, which has been wrought in Britain and Ireland, 
for more than half a century. We want some of you to 
give us a connected relation of what our Lord has been 
doing in America, from the time that Richard Boardman 
accepted the invitation, and left his country to serve you. 
See that you never give place to one thought of separating 
from your brethren in Europe. Lose no opportunity of 
declaring to all men, that the Methodists are one people 
in all the world ; and that it is their full determination so 
to continue, 

" Though mountains rise, and oceans roll, 
To sever us in vain." 

To the care of our common Lord I commit you ; and 
am 

Your affectionate friend and brother. 



336 



Selections from Wesley. 



TO A FRIEND.* 

[ Works, vii, 237.] 

London, February 26, 1791. 

Dear Sir, — Unless the Divine power has raised you 
up to be as Athanasius contra mundum [Athanasius 
against the world], I see not how you can go through 
your glorious enterprise, in opposing that execrable 
villany,f which is the scandal of religion, of England, 
and of human nature. Unless God has raised you up for 
this very thing, you will be worn out by the opposition 
of men and devils. But, "if God be for you, who can be 
against you?" Are all of them together stronger than 
God? O "be not weary in well doing !" Go on, in the 
name of God, and in the power of his might, till even 
American slavery (the vilest that ever saw the sun) shall 
vanish away before it. 

Reading this morning a tract, wrote by a poor African, 
I was particularly struck by that circumstance, — that a 
man who has a black skin, being wronged or outraged by 
a white man, can have no redress ; it being a law, in all 
our colonies, that the oath of a black against a white goes 
for nothing. What villany is this! 

That He who has guided you from your youth up, may 
continue to strengthen you in this and all things, is the 
prayer of, dear sir, 

Your affectionate servant. 



* This letter is supposed to have been addressed to Mr. Wilberforce, 
and, as its date shows, was written by Mr. Wesley only four days before 
his death. — Edit. 

f 44 That execrable sum of all villanies, commonly called the Slave 
Trade." — Journal of February 12, 1772. Works, iv, 366. *' Slave hold- 
ing is utterly inconsistent with mercy . . . or justice." — Thoughts upon 
Slavery, Works, vi, 287. 



INDEX. 



Titles are printed in italics. The figures refer only to the pages on which the 
passages in question begin. 



Address to the Clergy, An, 184. 
Admission to societies, see Methodism. 
Advice to the People Called Metho- 
dists 215. 

American Church, Independence of, 
326. 

American Colonies, A Calm Address 
to Our, 259, 268. 

American colonies, Religious condi- 
tions in, 323. 

American Revolution, 302. 

Amusements, 30, 192, 291. 

Anthems condemned {see also Meth- 
odism, music), 278. 

Antinomianism {see also Calvinism), 
124, 125, 299. 

Appeals {see also Earnest Appeal* 
Farther Appeal), 9. 

Arminian Magazine, The, 6, 7. 

Arminian Magazine, Articles from 
The, 11, 21, 35, 45, 63, 78, 127, 176, 
181, 209, 275. 

Asbury, Letter to the Rev. Francis, 
325 331. 

Asceticism condemned, 237. 

Backsliders, see Penitents. 

Bands and Band-meetings {see also 

Classes), 107, 129, 304. 
Bardsley, Letter to Mr. Samuel, 212. 
Benevolence, see Wesley. 
Benson, Letter to Mr, Joseph, 298, 305, 

306. 

Benson, Writings of Joseph, 5. 
Bible {see also Reason, Testament), 

8, 10, 12, 73, 79, 122, 135. 167, 169, 186, 

196, 200, 209, 214, 267, 291, 298, 329. 
Bibliography, see Works. 
Bigotry, Precautions against {see also 

Methodism, Opinions, Tolerance), 

105. 

Birrell, Augustine, on Wesley, 5, 9. 
Birstal House, The Case of, 324. 
Bishop, Letter to Miss, 93, 182, 237. 
Bishop of London, Letter to the, 163. 
Bishops, 325, 326, 331, 332. 
Blackivell, Letter to Mr. Ebenezer, 318, 
319. 

Bolton, Letter to Miss, 313, 314. 
Books {see also Study), 305. 
Brackenbury, Letter to Robert C, Esq., 
334. 

Business, Christian way of doing, 26. 
22 



C, Letter to Mr., 127. 

Calm Address to Our American Col- 
onies, A, 259, 268. 

Calvinism {see also Antinomianism, 
Predestination), 182. 

Case of Birstal House, The, 324. 

Catholic, see Roman Catholic. 

Chapman, Letter to Mrs., 237. 

Character of a Methodist, The, 213. 

Charity {see also Love), Sermon on, 63. 

Cheerfulness and religion {see also 
Happiness), 8, 237. 

Children {see also Schools), 304, 309. 

Christ, Person of, 215, 226. 

Christian, Characteristics of a {see also 
Christianity), 81, 234, 247. 

Christianity, A Plain Account of Gen- 
uine, 234. 

Christianity, Evidences of, see Evi- 
dences. 

Christianitv, Nature of {see also Re- 
ligion), 8, 141, 241. 

Christian Library, A, 6, 7. 

Christian perfection, see Perfection. 

Christian's Pattern, The {see also 
Kempis), 9. 

Christian unity, see Schism. 

Church, Farther Thoughts on Separa- 
tion from the, 209. 

Church, On the, 325. 

Church, Sermon of the, 150. 

Church, What constitutes the, 150. 227. 

Church Fathers, Importance of knowl- 
edge Of, 188, 199, 209. 

Church of England, Reasons Against 
a Separation from the, 211. 

Church of England {see also Church, 
Clergy, Liturgy, Methodism, Min- 
istry), 84, 122, 123, 125, 127, 149, 150, 
209, 322, 325. 

Churchey, Letter to Mr. Walter, 209. 

Circumcision of the Heart, Sermon on 
the, 165. 

Clarke, Letter to Dr. Adam, 329. 
Clarke, Letter to Mrs. Adam, 332. 
Clarke, Writings of Dr. Adam, 5. 
Classes and class-meetings {see also 

Bands\ 83, 100, 128, 209. 
Clerqy. An Address to the {see also 

Ministry), 184. 
Clergy, Earnest Address to the, 168. 
Clergy and the Methodists {see ai<o 

Church of England), 168, 169. 



338 



Index. 



Clergyman, A Letter to a, 171. 
Cock, Letter to Mrs. Jane, 333. 
Coke, Letter to Dr., Mr. Asbury, etc., 
325. 

Coke, Dr. Thomas, 5, 326, 331. 
Cokesbury College, 331. 
Collection of Forms of Prayer, A, 6. 
Complete English Dictionary, The, 
6, 217. 

Conference, Annual, 84, 209, 320, 321. 
Conscience, Freedom of, see Freedom. 
Controversy (see also Love), 6, 9, 170, 
294, 307. 

Conversation, Christian way of, 29. 
Conversion, see New Birth, Salvation. 
Cooke, Miss, see Clarke, Mrs. Adam. 
Cooper, Letter to the Rev. Ezekiel, 335. 
Creed, A Protestant, see Doctrines. 
Crosby, Letter to Mrs., 307, 308. 

Danger of Riches, Sermon on the, 45. 
Defense ofAspasio Vindicated, A (Er- 

skine), 94. 
Deism, 247, 248. 

Dickinson, Letter to the Rev. Peard, 
330. 

Dictionary, Tlie Complete English, 6, 
217. 

Disciple, I^etter to a Young, 289, 308, 
309. 

Discipline, see Methodism. 

Dissenters, 182, 209, 211, 212. 

Divine Providence, Sermon on (see 
also Providence), 11. 

Divisions, see Methodism, Short His- 
tory of, Schism. 

Doctrines of Methodism and Protes- 
tantism (see also Methodism, Opin- 
ions), 226. 

Doivnes, A Letter to the Rev. Mr., 158. 
Drunkards, 6, 42, 302. 
Duty of Reproving Our Neighbour, 
Sermon on the, 35. 

JEarnest Address to the Clergy, An, 
168. 

Earnest Appeal to Men of Reason and 

Religion, An, 131. 
Election (see also Predestination), 166. 
Emory, Bishop John (Wesley's Works), 

10. 

Enthusiasm, 167, 286, 329. 
Epworth, Open air preaching at, 210. 
Evidences of Christianity, 245, 248. 
Exclusion from societies, see Meth- 
odism. 

Explanatory Notes upon the New 
Testament, 214, 290. 

Faith. Nature and office of, 132, 140, 

144, 146, 242. 
Faith, Salvation by, 65, 95, 147, 216, 228. 
Faith and works (see also Yforks), 69, 

73, 74, 164, 235, 313. 
Fasting, 302, 303. 



Farther Appeal to Men of Reason and 

Religion, A, Part I, 216. 
Farther Appeal to Men of Reason and 

Religion, A, Part III, 111, 215. 
Farther Thoughts on Separation from 

the Church, 209. 
Fathers, see Church Fathers. 
Feeling and doing, 309. 
Field preaching, 128, 147, 152, 209, 210, 

299, 304. 

Fletcher, Letter to the Rev. John, 310. 
Fletcher, The Rev. John, 5, 295. 
Freedom of conscience (see also Pri- 
vate judgment), 254. 
Freedom of worship, 87. 
Friend, Letter to a, 336. 
Furly, Letter to Miss, 317. 

G. f Letter to the Rev. Mr., 7. 
Garrettson, Letter to the Rev. Free- 
born, 327, 328. 
George II, 257. 

George III, 254, 258, 260, 262, 263. 

God's Vineyard, Sermon on, 78. 

Gospel Ministers, Thoughts Concern- 
ing, 181. 

Gospel preaching, 176, 181, 314. 

Government, Basis of, 267. 

Government and the consent of the 
governed, 268. 

Green, The Rev. Richard (Bibliog- 
raphy), 6. 

Happiness of the Christian (see also 

Cheerfulness), 239. 
Heathen believe in Providence, 11. 
Hervey, Mr. James. 122, 312. 
Higher Life, The, see Perfection. 
History, see Methodism, Methodists. 
History of English Thought in the 

Eighteenth Century (Stephen), 7. 
Holiness (see also Perfection), 95, 216. 
Holy Club, see Methodism, Beginnings 

of. 

Humility (see also Wesley), 39, 59. 
Hymns of Charles Wesley, 6, 286. 

Imitation of Christ, see Kempis. 
Independence, see American Church, 

American colonies, Wesley. 
Internal evidence of Christianity, see 

Evidences. 
Itinerancy, 84, 296, 323. 

Jackson, The Rev. Thomas (Wesley's 

Works), 10. 
Janes, The Rev. Edwin L. (Wesley's 

Journals, abridged), 9. 
Johnson, Dr. Samuel, on Methodist 

preaching, 9. 
Journals, Wesley's, see Wesley. 
"Junius," 262. 

Justification and sanctification, 79, 
183. 

Justification by faith, see Faith. 



Index. 



339 



Kemp is, a (Imitation of Christ), 6, 9. 
King, Letter to Mr. John, 316. 

JLate Phenomenon, Thoughts upon a, 
97. 

Lavington, A Second Letter to Bishop, 
213, 229. 

Law, Mr. William, 79, 313, 314. 
Lay preachers, 82, ill, 308. 
Leaders, 100, 304. 
Leadership, Need for, 310. 
Learning, how esteemed (see also 

Books), 167. 
Letter on Preaching Christ, A, 176. 

Letter to Mr. , 320. 

Letter to Mr. , 323. 

Letter to the Rev, Francis Asbury, 325, 

331. 

Letter to Mr. Samuel Bardsley, 212. 
Letter to Mr. Joseph Benson, 298, 305, 
306. 

Letter to Miss Bishop, 93, 182, 237. 
Letter to the Bishop of London, 163. 
Letter to Mr. Ebenezer Black well, 318, 
319. 

Letter to Miss Bolton, 313, 314. 
Letter to Robert C. Brackenbury, Esq., 
334. 

Letter to Mr. C, 127. 
Letter to Mrs. Chapm an, 237. 
Letter to Mr. Walter Churchey, 209. 
Letter to Dr. Adam Clarke, 329. 
Letter to Mrs. Adam Clarke, 332. 
Letter to a Clergyman, 171. 
Letter to Mrs. Jane Cock, 333. 
Letter to Dr. Coke, Mr. Asbury, etc., 
325. 

Letter to the Rev. Ezekiel Cooper, 335. 
Letter to Mrs. Crosby, 307, 308. 
Letter to the Rev. Peard Dickinson, 
330. 

Letter to a Young Disciple, 289, 308, 
309. 

Letter to the Rev. Mr. Doicnes, 158. 

Letter to the Rev. John Fletcher, 310. 

Letter to a Friend, 336. 

Letter to Miss Furly, 317. 

Letter to the Rev. Mr. G., 7. 

Letter to the Rev. Freeborn Garrett- 

son, 327, 328. 
Letter to Mr. John King. 316. 
Letter, A Second, to Bishop Lavington. 

213, 229. 
Letter to Bishop Louth, 321. 
Letter to Mr. John Mason, 304. 
Letter to Lady Maxwell, 293, 294, 296. 
Letter to a Member of the Society, 316, 

318. 

Letter to Mr. Merry weather. of Y a rm .9. 
Letter to the Rev. Dr. Conyers Middle- 
ton, 234. 

Letter to Mrs. Emma Moon. 303. 
Letter to the, Commanding Officer in 

Lowestoft, 324. 
Letter to the Rev. Mr. Perronet, 93. 



Letter to Mr. Thomas Rankin, 301, 302. 
Letter to a Roman Catholic. 225. 
Letter to the Rev. Walter SeUon, 333. 
Letter to Mr. George Shadford, 312. 
Letter to Mr. John Smith, 152, 210, 290. 
Letter to Samuel Sparrow, Esq., 315. 
Letter to Mr. Richard, Tompson, 290. 
Letter to Sir Harry Trelawney, 209. 
Letter to Mr. John Trembath. 291. 
Letter to the Rev. Mr. Venn, 297. 
Letter to his Brother. Charles Wesley, 

182, 286, 287. 288. 
Letter to his Brother, Samuel Wesley. 

280. 283. 

Letter to Mr. Wilberforce. 336. 

Liberal spirit, see Tolerance. 

Liberty, Thoughts upon, 250. 

Liturgy of Church of England, 209. 

Loans to needy, 118. 

Love (see also Opinions, Wesley), 63, 
217, 219, 235, 291, 294. 314. 

Love endangered by wealth, 58. 

Love, essence of religion (see also Re- 
ligion), 8, 22, 131, 229, 230, 232. 

Love needful for the ministry, 191. 20& 

Love needful in reproof, 39. 

Love obtained by faith. 132, 140. 

Love-feasts, 107. 

Louth, Letter to Bishop, 321. 

Luther and justification by faith, 80. 

Mason, Letter to Mr. John. 304. 
Maxwell, Letter to Lady, 293, 294, 296. 
Medicine, see Sick. 

Member of the Society, Letter to a, 
316, 318. 

Merry weather, Letter to Mr., 9. 
Methodism, A Short History of. 121, 
Methodism Examined, and Exposed, 

(Downes\ 158. 
Methodism, History of (Stevens), 6. 
Methodism, Thoughts upon, 127. 
Methodism, admission to societies, 

85, 97. 

Methodism and the Church of En- 
gland (see also Church, Clergy), 173, 
209. 

Methodism and the Church of Rome 
(see also Roman Catholic). 160, 162. 

Methodism, beginnings of, 78, 79. 82, 
93, 121, 127, 148. 315. 

Methodism, defenses of, 6, 93. 121. 131, 
158. 

Methodism, discipline. 83, 85, 86. 301, 
327. 

Methodism, doctriues {see also Doc- 
trines). 8, 79, 123, 124. 127. 128. 131. 
162. 315. 

Methodism, essence of {see also Opin- 
ions. Religion), 8, 10, 129. ISO, 168. 
211. 213, 214, 216, 217. 

Methodism, exclusion from societies, 
86. 

Methodism, monarchical organization 
and spirit, 304, 310, 320. 323. 



340 



Index. 



Methodism, music (see also Anthems, 

Music), 301. 
Methodism, progress, 88, 90, 126, 159, 

284, 287, 308. 
Methodism, results of revival, 154, 161. 
Methodism, worship, 8, 86, 128. 
Methodist, The Character of a, 213. 
Methodist, The Pr inciples of a, 9. 
Methodist, origin of name, 122, 163, 213. 
Methodist Episcopal Church estab- 
lished, 326. 
Methodists, Advice to the People 

Called, 215. 
Methodists, A Plain Account of the 

People Called, 93. 
Methodists, A Short History of the 

People Called, 96, 122, 123, 210, 333. 
Middleton, A Letter to the Rev. Dr. 

Conyers, 234. 
Middleton, Rev. Dr. Conyers, 116. 
Ministerial Office, Sermon on the, 209. 
Ministers, see Gospel. 
Ministry, character of English (see j 

also Church of England), 195, 201. 
Ministry, qualifications for, 185. 
Ministry, trials of, 280. 
Ministry, unselfishness iu, 191, 201. 
Ministry, work of, 173, 289. 
Minutes of Several Conversations 
(" The Large Minutes "), 6, 166, 278. 
Minutes of Some Late Conversations 

(" The Doctrinal Minutes "), 165. 
Miracles confined to early centuries, 

21. 

Money and its use (.see also Ministry, 
Riches, Wesley), 32, 119, 222, 318.' i 

Moon, Letter to Mrs. Emma, 303. 

Moore, The Rev. Henry (Life of Wes- 1 
fey), 332. 

More Excellent Way, Sermon on the, 
21. 

Mr. , Letter to. 320. 

Mr. , Letter to, 323. 

Music, Thoughts on the Power of (see 
also Methodism, music), 275.' 

Xew birth (see also Justification, Sal- 
vation), 80. 

New Testament, Explanatory Notes 
upon the, 214, 290. 

North, Lord, 260, 263. 

Notes on the Old Testament, 302. 

Notes upon the New Testament, Ex- 
planatory, 214, 290. 

Officer, Letter to the Commanding, in 
Lowestoft, 324. 

Old, Testament, Notes on the. 302. 

Opinions (see also Doctrines, Ortho- 
doxy, Schism, Tolerance), 8, 214. 
225, 231, 242, 298, 315. 

Ordination, Right of, 325, 326. 

Orthodoxy (see also Opinions), 94. 

Our Lord's Sermon on the Mount, 
Sermon on, 166. 



Pastoral visiting, 304. 319. 
Penitents, meetings tor, 109. 
Perfection. A Plain Account of Chris* 
tian, 213. 

Perfection, Christian, 23, 145, 213, 288, 
289, 297. 299, 327, 334. 

Perronet, Mr. Charles, 296. 

Perronet, Letter to the Rev. Mr., 93. 

Persecution for religion (see also Suf- 
fering) 70, 75, 86, 254, 315. 

Pews, Absence of, 128. 

Plain Account of Christian Perfec- 
tion, A, 213. 

Plain Account of Genuine Christian- 
ity, A, 234. 

Plain Account of the People Called 
Methodists, A, 93. 

Pleasure, see Cheerfulness. 

Poor (see also Stewards), 116, 316, 319, 
328. 

Power, Thoughts Concerning the Ori- 
gin of, 206. 

Prayer, 25, 40, 209, 210, 219, 292, 313. 

Prayer. A Collection of Forms of, 6. 

Preaching Christ, A Letter on, i76. 

Preaching, see Field, Gospel, Itiner- 
ancy, Lay. 

Predestination (see also Calvinism, 
Election), 290. 

Predestination Calmly Considered, 
166. 

Primitive Physic, 9, 301. 
Princip)les of a Methodist, The, 9. 
Private judgment, right of (see also 

Freedom), 36, 136. 
Providence, Sermon on Divine, 11. 
Providence, divine, 239, 318, 328. 

Quarterly meetings, 83. 

Rankin, Letter to Mr. Thomas, 301, 
302. 

Rankin, Thomas, 312. 

Reading, see Books. 

Reason, Value of (see also Bible), 136, 
138, 142, 167, 302, 329. 

Reasons against a Separation from 
the Church of England. 211. ' 

Rebuke, Christian (see also Reprov- 
ing), 184, 194, 316, 331. 

Regeneration, see New Birth. 

Religion, nature of true (see also 
Christianity, Methodism. Salva- 
tion), 8, 63, 76, 94, 127, 131, 138, 215, 
216, 217, 231. 

Remarks on "A Defense of As pas io 
Vindicated,'" 94. 

Reproving Our Neighbour. Sermon 
on the Duty of, (see also Rebuke), 
35. 

Revivals self-destroying. 130. 
Riches, Sermon on the Danger of, 45. 
Riches, The danger of (see also Money), 

45, 89, 130, 317, 328. 
Rights of man, 269. 



Index. 



341 



Ritualism, see Liturgy, Methodism, 
worship. 

Roman Catholic, A Letter to a, 225. 
Roman Catholic Church (see also 

Methodism and the Church of 

Rome), 80, 215. 

Salary, see Ministry. 

Salvation by faith (see also Faith), 85, 

95, 147, 216. 
Salvation, nature of (see also Love, 

Religion), 8, 146, 165, 216. 
Schism (see also Opinions), 98, 124, 214, 

223, 231. 
Schools established, 117. 
Science, Knowledge of, important, 187, 

198. 

Scriptures, see Bible. 

Sectarianism, see Schism. 

Select society, The, 109, 129. 

Sellon, Letter to the Rev. Walter, 333. 

Separation, see Church of England, 
Schism. 

Sermon on Charity, 63. 

Sermon of the Church, 150. 

Sermon on the Circumcision of the 
Heart, 165. 

Sermon on the Danger of Riches. 45. 

Sermon on Divine Providence, 11. 

Sermon on the Duty of Reproving Our 
Neighbour, 35. 

Sermon on God's Vineyard, 78. 

Sermo?i on the Ministerial Office, 209. 

Sermon on the More Excellent Way, 21. 

Sermon on Our Lord's Sermon on the 
Mount, 166. 

Sermon on the Wedding Garment, 94. 

Sermon on Worldly Folly, 54. 

Sermon on the Mount, 166. 

Sermons, see Wesley. 

Shadford, Letter to Mr. George, 312. 

Short History of Methodism, A, 121. 

Short History of the People Called 
Methodists, A, 96, 122, 123, 210. 333. 

Sick, care for, 113, 114, 319. 

Sinlessness, see Perfection. 

Slavery, Thoughts upon, 336. 

Smith, Letter to Mr. John. 152, 210, 290. 

Societies first organized, 96. 

Solitary religion, 237. 

Sparrow, Letter to Samuel, Esq., 315. 

Spectator. The (London), on Wesley, 5. 

Stephen, Mr. Leslie (History of Eng- 
lish Thought), 7. 

Stevens, Dr. Abel {History of Metho- 
dism), 6. 

Stewards (see also Poor), 112, 304. 

Study for preachers (see also Books), 
186, 198, 292. 

Suffering (see also Persecution), 16, 17, 
293, 308, 314. 

Suffrage, Property qualification, 270. 

Teachableness (see also Truth, Wes- 
ley), 316. 



Testament, see Bible, New, Old. 
Thoughts Concerning Gospel Minis- 
ters, 181. 

Thoughts Concerning the Origin of 

Power, 266. 
Thoughts on Separation from the 

Church, Farther, 209. 
Thoughts on the Po wer of Music. 275. 
Thoughts upon a Late Phenomenon, 

97. 

Thoughts upon Liberty, 250. 

Thoughts upon Methodism, 127. 

Thoughts upon Slavery, 336. 

Tickets for members, i05. 

Tolerance (see also Bigotry, Opinions, 
Wesley), 300. 

Tompson, Letter to Mr. Richard, 290. 

Traditional evidence of Christianity, 
see Evidences. 

Trelawney, Letter to Sir Harry, 209. 

Trembath, Letter to Mr. John, 291. 

Trinitv, Experience of the. 296. 

Truth, Love of (see also Teachable- 
ness), 291. 

Unity, Christian, see Schism. 

Venn, Letter to the Rev. Mr., 297. 
Venn, the Rev. Mr., 124, 162. 
Vineyard, Sermon on God's, 78. 

Walsh. Thomas, 73, 316. 
Watch meetings, 103. 
Wedding Garment, Sermon onthe, 94. 
Wesley/ Charles (see aJso Hymns), 6, 
121, 123. 

Wesley, Charles, Letter to, 182, 286. 
287, 288. 

Wesley His Own Historian (Janes), 9. 

Wesley, The Works of John and 
Charles (Green), 6. 

Wesley, John, benevolence (see also 
Wesley, money), 330, 332. 

Wesley, John, charity (see also Love), 
8. 229, 231, 300. 

Wesley, John, conservatism (prefer- 
ence for monarchical rule, see also 
Methodism), 8, 209, 210, 310. 

Wesley, John, defense of his own 
character, 148. 

Wesley, John, dogmat\c(see also Teach- 
ableness), 8 , 298. 

Wesley, John, earlv habits, 8, 280, 281, 
290. 

Wesley, John, hardships and labors. 
5 9 152. 

Wesley, John, health. 333. 334. 335. 
Wesley. John, humility, 152, 290. 331. 
Wesley, John, independence, 7, 297, 
324. 

Wesley, John, Journals. 6, 9, 160. 
Wesley, John, journevs. 5, 318, 319. 333, 
334. 

Wesley, John, letters \.see aJso Let- 
ter), 9. 



342 



Index. 



Wesley, John, love of power, 8. 298. 
Wesley, John, money {see also Money), 
119, 151. 

Wesley, John, publications, 6. 
Wesley, John, sermons, 6, 7, 8, 9, 11. 
Wesley, John, simplicity, 7, 8. 
Wesley, John, style, 7. 
Wesley, John, teachableness {see also 

Teachableness), 8, 298. 
Wesley, John, theology, 8. 
Wesley, John, writings {see also 

Works), 6. 
Wesley, Samuel, Letter to, 280, 283. 
Whitefield, The Rev. George, 122, 123, 

124. 288. 



Widows, see Poor. 
Wilberforce, Letter to Mr., 336. 
Witness of the Spirit, 283, 294, 306. 
Women and government, 269. 
Women speaking m public, 307, 
308. 

Works (see also Faith), 69, 74, 221, 223, 
231, 309. 

Works of John and Charles Wesley. 

The ( Green >, 6. 
Worldly Folly, Sermon on, 54. 

Young Disciple. Letter to a, 289. 30,*. 
309, 



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